Chapter 29
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is the perfection that is nonexistent.”
“This is owing to the nonexistence of space,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is sameness,” said Subhūti.
“This is owing to the sameness of all phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is void,” said Subhūti.
“This is owing to the emptiness of the unlimited,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is invincible,” said Subhūti.
“This is owing to not apprehending all phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that has no base,” said Subhūti.
“This is owing to having no name or body,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is space,” said Subhūti.
“This is owing to the nonexistence of exhalation and inhalation of breath,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is inexpressible,” said Subhūti.
“This is owing to not apprehending an initial mental application or a sustained mental application,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is nameless,” said Subhūti.
“This is owing to not apprehending feelings, perceptions, formative predispositions, or consciousness,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is unmoving,” said Subhūti.
“This is owing to all phenomena not moving,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not taken away,” said Subhūti.
“This is owing to all phenomena being ungraspable,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not momentary,” said Subhūti.
“This is owing to all phenomena being cleansed and extinguished,”858 replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that does not arise,” said Subhūti.
“This is owing to all phenomena not arising and not ceasing,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not an agent,” said Subhūti.
“This is owing to not apprehending an agent,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not a knower,” said Subhūti.
“This is owing to not apprehending a knower,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that does not transmigrate,” said Subhūti.
“This is owing to not apprehending death and rebirth,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that does not disintegrate,” said Subhūti.
“This is owing to all phenomena not disintegrating,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is a dream,” said Subhūti.
“This is owing to not apprehending what has been seen in a dream,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is an echo,” said Subhūti.
“This is owing to not apprehending a hearer or speaker,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is an optical aberration,” said Subhūti.
“This is owing to not apprehending a face in a mirror,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is a mirage,” said Subhūti.
“This is owing to not apprehending flowing859 water,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is an illusion,” said Subhūti.
“This is owing to not apprehending the mental image,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without delusion,” said Subhūti.
“This is owing to not apprehending the darkness of ignorance,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without defilement,” said Subhūti.
“This is owing to not apprehending defilement,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without purification,” said Subhūti.
“This is owing to the nonexistence of afflicted beings,”860 replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that does not apprehend,” said Subhūti.
“This is owing to not apprehending a basis,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without elaboration,” said Subhūti.
“This is owing to the eradication of all elaborations,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without conceits,” said Subhūti.
“This is owing to the eradication of all conceits,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is unshakeable,” said Subhūti.
“This is owing to the abiding nature of the realm of phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is free from desires,” said Subhūti.
“This is owing to fully awakening to the unmistaken real nature of all phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is without obsessions,” said Subhūti.
“This is owing to all phenomena being without conceptualization,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is at peace,” said Subhūti.
“This is owing to the signlessness and nonapprehension of all phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without desires,” said Subhūti.
“This is owing to not apprehending desire,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without hatred,” said Subhūti.
“This is owing to the absence of hatred,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without delusion,” said Subhūti.
“This is owing to dispelling all the darkness of ignorance,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection without afflicted mental states,” said Subhūti.
“This is owing to the absence of thoughts of the imaginary,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is without a being,” said Subhūti.
“This is owing to the nonexistence of a being,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that has forsaken,”861 said Subhūti.
“This is owing to all phenomena being without obsession,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not at the two extremes,” said Subhūti.
“This is owing to the abandonment of extremes,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is undifferentiated,” said Subhūti.
“This is owing to all phenomena not mingling,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is unblemished,” said Subhūti.
“This is owing to the transcendence of the śrāvaka and pratyekabuddha levels,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is nonconceptual,” said Subhūti.
“This is owing to not apprehending any conceptualization,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is not measurable,” said Subhūti.
“This is owing to not apprehending the dimensions of any phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of space,” said Subhūti.
“This is owing to the absence of attachment with regard to all phenomena,”862 replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is impermanent,” said Subhūti.
“This is owing to all phenomena not disintegrating,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is suffering,” said Subhūti.
“This is owing to the absence of preoccupation with863 any phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is selfless,” said Subhūti.
“This is owing to not being fixated on any phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is emptiness,” said Subhūti.
“This is owing to not apprehending any phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is without defining characteristics,” said Subhūti.
“This is owing to all phenomena not being established,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of internal phenomena,” said Subhūti.
“This is owing to not apprehending internal phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of external phenomena,” said Subhūti.
“This is owing to not apprehending external phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of external and internal phenomena,” said Subhūti.
“This is owing to not apprehending external and internal phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of emptiness,” said Subhūti.
“This is owing to not apprehending the emptiness of emptiness,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of great extent,” said Subhūti.
“This is owing to not apprehending the emptiness of great extent,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of ultimate reality,” said Subhūti.
“This is owing to not apprehending the emptiness of ultimate reality,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of conditioned phenomena,” said Subhūti.
“This is owing to not apprehending the emptiness of conditioned phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of unconditioned phenomena,” said Subhūti.
“This is owing to not apprehending the emptiness of unconditioned phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of the unlimited,” said Subhūti.
“This is owing to not apprehending the emptiness of the unlimited,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of that which has neither beginning nor end,” said Subhūti.
“This is owing to not apprehending the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of nonexclusion,” said Subhūti.
“This is owing to not apprehending the emptiness of nonexclusion,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of inherent nature,” said Subhūti.
“This is owing to not apprehending conditioned and unconditioned phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of all phenomena,” said Subhūti.
“This is owing to not apprehending all external and internal phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of intrinsic defining characteristics,” said Subhūti.
“This is owing to the emptiness of intrinsic defining characteristics being void,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of that which cannot be apprehended,” said Subhūti.
“This is owing to the emptiness of that which cannot be apprehended being void,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of nonentities,” said Subhūti.
“This is owing to the reality of phenomena that is the nonentities,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of essential nature,” said Subhūti.
“This is owing to all phenomena being void of essential nature,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the emptiness of an essential nature of nonentities,” said Subhūti.
“This is owing to not apprehending an essential nature of nonentities,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the applications of mindfulness,” said Subhūti.
“This is owing to not apprehending the body, feelings, mind, or phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the correct exertions,” said Subhūti.
“This is owing to not apprehending virtuous or nonvirtuous attributes,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the supports for miraculous ability,” said Subhūti.
“This is owing to not apprehending the four supports for miraculous ability,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the faculties,” said Subhūti.
“This is owing to not apprehending the five faculties,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the powers,” said Subhūti.
“This is owing to not apprehending the five powers,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the branches of enlightenment,” said Subhūti.
“This is owing to not apprehending the seven branches of enlightenment,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the path,” said Subhūti.
“This is owing to not apprehending the noble eightfold path,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is emptiness,” said Subhūti.
“This is owing to not apprehending the aspect of emptiness or the aspect of voidness,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is signlessness,” said Subhūti.
“This is owing to not apprehending the aspect of peace,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is wishlessness,” said Subhūti.
“This is owing to not apprehending wishes,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the liberations,” said Subhūti.
“This is owing to not apprehending the eight liberations,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the serial steps of meditative absorption,” said Subhūti.
“This is owing to not apprehending the nine serial steps of meditative absorption,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the four truths,” said Subhūti.
“This is owing to not apprehending suffering, its origins, cessation, or the path,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of generosity,” said Subhūti.
“This is owing to not apprehending generosity or miserliness,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of ethical discipline,” said Subhūti.
“This is owing to not apprehending ethical discipline or poor ethical discipline,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of tolerance,” said Subhūti.
“This is owing to not apprehending malice or tolerance,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of perseverance,” said Subhūti.
“This is owing to not apprehending indolence or perseverance,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of meditative concentration,” said Subhūti.
“This is owing to not apprehending meditative concentration or agitation,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of wisdom,” said Subhūti.
“This is owing to not apprehending wisdom or intellectual stupidity,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of skillful means,” said Subhūti.
“This is owing to not apprehending skillful means,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of aspirational prayers,” said Subhūti.
“This is owing to not apprehending aspirational prayers,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of power,” said Subhūti.
“This is owing to not apprehending power,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection of transcendent knowledge,” said Subhūti.
“This is owing to not apprehending nonknowledge,” replied the Blessed One.864
“Blessed Lord, this perfection of wisdom is the perfection that is the ten powers,” said Subhūti.
“This is owing to all phenomena not being crushed,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the four fearlessnesses,” said Subhūti.
“This is owing to the transcendent knowledge of a knower of the aspects of the path not being intimidated,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the four kinds of exact knowledge,” said Subhūti.
“This is owing to all-aspect omniscience being without attachment and without obstruction,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is great compassion,” said Subhūti.
“This is owing to not forsaking all beings,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the eighteen distinct qualities of the buddhas,” said Subhūti.
“This is owing to transcending all the qualities of the śrāvakas and pratyekabuddhas,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the tathāgatas,” said Subhūti.
“This is owing to the real nature865 of all that has been spoken,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is self-arisen,” said Subhūti.
“This is owing to the sway that it holds over all phenomena,” replied the Blessed One.
“Blessed Lord, this perfection of wisdom is the perfection that is the buddhas,” said Subhūti.
“This is owing to fully awakening with respect to all phenomena, in all their aspects,” replied the Blessed One.
This completes the twenty-ninth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”