The Perfection of Wisdom in One Hundred Thousand Lines

Then Śakra, mighty lord of the gods, thought, “Those sons or daughters of good families in whose ears this perfection of wisdom resounds have served the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have generated the roots of virtue in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been assisted by spiritual mentors. It goes without saying, therefore, that this is the case for those who take it up, uphold it, recite it, master it, and focus their attention correctly on it, and having taken up, upheld, recited, and mastered the perfection of wisdom, then earnestly apply themselves to it for the sake of its real nature. Those sons or daughters of good families who, having heard this perfection of wisdom, are neither afraid, nor frightened, nor terrified have devoted themselves to many tathāgatas, arhats, perfectly complete buddhas of the past. Those sons or daughters of good families who, having heard this perfection of wisdom, are neither afraid, nor frightened, nor terrified have questioned and petitioned the tathāgatas, arhats, perfectly complete buddhas of the past. Those sons or daughters of good families who, having heard this perfection of wisdom, are neither afraid, nor frightened, nor terrified, and who, having heard it, take it up, uphold it, recite it, master it, and focus their attention correctly on it, have practiced the perfection of generosity, have practiced the perfection of ethical discipline, have practiced the perfection of tolerance, have practiced the perfection of perseverance, have practiced the perfection of meditative concentration, and have practiced the perfection of wisdom for many millions of eons.”

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, those sons or daughters of good families who, having heard this profound perfection of wisdom, are neither afraid, nor frightened, nor terrified, and who, having heard it, also take it up, uphold it, recite it, master it, and focus their attention correctly on it, should be held to resemble irreversible bodhisattva great beings. If you ask why, Blessed Lord, it is because this perfection of wisdom is profound, and those who have not practiced the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom in the past are incapable of believing resolutely in this profound perfection of wisdom when they hear it.

“Blessed Lord, those sons or daughters of good families who, having heard this profound perfection of wisdom, think of abandoning it, have indeed abandoned this profound perfection of wisdom in the past. If you ask why, it is because, when this profound perfection of wisdom was being explained, those sons or daughters of good families did not have faith or resolute belief in it. Those sons or daughters of good families did not serve the lord buddhas, bodhisattva great beings, or śrāvakas in the past. They did not petition or question how the perfection of generosity should be practiced, how the perfection of ethical discipline should be practiced, how the perfection of tolerance should be practiced, how the perfection of perseverance should be practiced, how the perfection of meditative concentration should be practiced, or how the perfection of wisdom should be practiced; how the emptiness of internal phenomena should be cultivated, how the emptiness of external phenomena should be cultivated, how the emptiness of external and internal phenomena should be cultivated, how the emptiness of emptiness should be cultivated, how the emptiness of great extent should be cultivated, how the emptiness of ultimate reality should be cultivated, how the emptiness of conditioned phenomena should be cultivated, how the emptiness of unconditioned phenomena should be cultivated, how the emptiness of the unlimited should be cultivated, how the emptiness of that which has neither beginning nor end should be cultivated, how the emptiness of nonexclusion should be cultivated, how the emptiness of inherent nature should be cultivated, how the emptiness of all phenomena should be cultivated, how the emptiness of intrinsic defining characteristics should be cultivated, how the emptiness of that which cannot be apprehended should be cultivated, how the emptiness of nonentities should be cultivated, how the emptiness of essential nature should be cultivated, or how the emptiness of an essential nature of nonentities should be cultivated; how the applications of mindfulness should be cultivated, how the correct exertions should be cultivated, how the supports for miraculous ability should be cultivated, how the faculties should be cultivated, how the powers should be cultivated, how the branches of enlightenment should be cultivated, or how the noble eightfold path should be cultivated; how the truths of the noble ones should be cultivated, how the meditative concentrations should be cultivated, how the immeasurable attitudes should be cultivated, how the formless absorptions should be cultivated, how the eight liberations should be cultivated, how the nine serial steps of meditative absorption should be cultivated, how the emptiness, signlessness, and wishlessness gateways to liberation should be cultivated, how the extrasensory powers should be cultivated, how the meditative stabilities should be cultivated, or how the dhāraṇī gateways should be cultivated; or how the powers of the tathāgatas should be cultivated, how the fearlessnesses should be cultivated, how the kinds of exact knowledge should be cultivated, how great compassion should be cultivated, or how the eighteen distinct qualities of the buddhas should be cultivated.”

Then Śakra, mighty lord of the gods, said to the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, since this perfection of wisdom is so extremely profound, when this profound perfection of wisdom is taught, why should it be astonishing that the bodhisattva great beings who did not practice it in the past do not resolutely believe in it? Why should it be astonishing that they do not resolutely believe in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, or the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; or knowledge of all dharmas, the knowledge of the aspects of the path, or all-aspect omniscience?

“Venerable monk Śāradvatīputra, I pay homage to the perfection of wisdom. One who pays homage to the perfection of wisdom pays homage to the wisdom of an omniscient one.”

Then the Blessed One said to Śakra, mighty lord of the gods, “It is so, Kauśika, it is so! One who pays homage to the perfection of wisdom pays homage to the wisdom of an omniscient one. If you ask why, Kauśika, it is because the all-aspect omniscience of the lord buddhas has originated from this perfection of wisdom and, from the wisdom of the all-aspect omniscient ones, the expressions of it.

“Kauśika, sons or daughters of good families who wish to dwell in omniscience should dwell in the perfection of wisdom. Sons or daughters of good families who wish to accomplish the wisdom of one who knows the aspects of the path in omniscience should persevere in the perfection of wisdom. Sons or daughters of good families who wish to abandon all the afflicted mental states and their connecting propensities should persevere in the perfection of wisdom. Sons or daughters of good families who wish to turn the wheel of the Dharma should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in the fruit of having entered the stream should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in the fruit of once-returner should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in the fruit of non-returner should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in arhatship should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in individual enlightenment should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in unsurpassed, perfect, complete enlightenment should persevere in the perfection of wisdom. Sons or daughters of good families who wish to establish beings in buddhahood should persevere in the perfection of wisdom. Sons or daughters of good families who wish to become the most eminent in the three realms should persevere in the perfection of wisdom. Sons or daughters of good families who wish to defeat Māra should persevere in the perfection of wisdom. Sons or daughters of good families who wish to assemble a community of monks should persevere in the perfection of wisdom.”

The Blessed One having said that, Śakra, mighty lord of the gods, asked him, “Blessed Lord, how do bodhisattva great beings dwell in the perfection of wisdom? How do they dwell in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of generosity? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of ethical discipline? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of tolerance? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of perseverance? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of meditative concentration? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of wisdom? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of internal phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of external phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of external and internal phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of emptiness? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of great extent? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of ultimate reality? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of conditioned phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of unconditioned phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of the unlimited? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of that which has neither beginning nor end? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of nonexclusion? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of inherent nature? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of all phenomena? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of intrinsic defining characteristics? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of that which cannot be apprehended? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of nonentities? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of essential nature? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness of an essential nature of nonentities? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the applications of mindfulness? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the correct exertions? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the supports for miraculous ability? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the faculties? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the powers? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the branches of enlightenment? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the noble eightfold path? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the truths of the noble ones? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the meditative concentrations? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the immeasurable attitudes? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the formless absorptions? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the eight liberations? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the nine serial steps of meditative absorption? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the emptiness, signlessness, and wishlessness gateways to liberation? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the extrasensory powers? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the meditative stabilities? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the dhāraṇī gateways? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the ten powers of the tathāgatas? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the four fearlessnesses? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the four kinds of exact knowledge? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in great loving kindness? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in great compassion? When bodhisattva great beings practice the perfection of wisdom, how do they persevere in the eighteen distinct qualities of the buddhas?”

“Excellent Kauśika!” replied the Blessed One. “It is excellent that you have thought to question the tathāgata, arhat, perfectly complete Buddha about this matter. Kauśika, your inspired eloquence has indeed come about through the blessing of the buddhas. You should therefore listen carefully, Kauśika. Keep this in mind and I will tell you.

“Kauśika, here, when bodhisattva great beings practice the perfection of wisdom, they do not dwell in physical forms, and when they do not dwell in physical forms, at that time they persevere with physical forms. They do not dwell in feelings, and when they do not dwell in feelings, at that time they persevere with feelings. They do not dwell in perceptions, and when they do not dwell in perceptions, at that time they persevere with perceptions. They do not dwell in formative predispositions, and when they do not dwell in formative predispositions, at that time they persevere with formative predispositions. They do not dwell in consciousness, and when they do not dwell in consciousness, at that time they persevere with consciousness.

“They do not dwell in the eyes, and when they do not dwell in the eyes, at that time they persevere with the eyes. They do not dwell in the ears, and when they do not dwell in the ears, at that time they persevere with the ears. They do not dwell in the nose, and when they do not dwell in the nose, at that time they persevere with the nose. They do not dwell in the tongue, and when they do not dwell in the tongue, at that time they persevere with the tongue. They do not dwell in the body, and when they do not dwell in the body, at that time they persevere with the body. They do not dwell in the mental faculty, and when they do not dwell in the mental faculty, at that time they persevere with the mental faculty.

“They do not dwell in sights, and when they do not dwell in sights, at that time they persevere with sights. They do not dwell in sounds, and when they do not dwell in sounds, at that time they persevere with sounds. They do not dwell in smells, and when they do not dwell in smells, at that time they persevere with smells. They do not dwell in tastes, and when they do not dwell in tastes, at that time they persevere with tastes. They do not dwell in tangibles, and when they do not dwell in tangibles, at that time they persevere with tangibles. They do not dwell in mental phenomena, and when they do not dwell in mental phenomena, at that time they persevere with mental phenomena.

“They do not dwell in visual consciousness, and when they do not dwell in visual consciousness, at that time they persevere with visual consciousness. They do not dwell in auditory consciousness, and when they do not dwell in auditory consciousness, at that time they persevere with auditory consciousness. They do not dwell in olfactory consciousness, and when they do not dwell in olfactory consciousness, at that time they persevere with olfactory consciousness. They do not dwell in gustatory consciousness, and when they do not dwell in gustatory consciousness, at that time they persevere with gustatory consciousness. They do not dwell in tactile consciousness, and when they do not dwell in tactile consciousness, at that time they persevere with tactile consciousness. They do not dwell in mental consciousness, and when they do not dwell in mental consciousness, at that time they persevere with mental consciousness.

“They do not dwell in visually compounded sensory contact, and when they do not dwell in visually compounded sensory contact, at that time they persevere with visually compounded sensory contact. They do not dwell in aurally compounded sensory contact, and when they do not dwell in aurally compounded sensory contact, at that time they persevere with aurally compounded sensory contact. They do not dwell in nasally compounded sensory contact, and when they do not dwell in nasally compounded sensory contact, at that time they persevere with nasally compounded sensory contact. They do not dwell in lingually compounded sensory contact, and when they do not dwell in lingually compounded sensory contact, at that time they persevere with lingually compounded sensory contact. They do not dwell in corporeally compounded sensory contact, and when they do not dwell in corporeally compounded sensory contact, at that time they persevere with corporeally compounded sensory contact. They do not dwell in mentally compounded sensory contact, and when they do not dwell in mentally compounded sensory contact, at that time they persevere with mentally compounded sensory contact.

“They do not dwell in feelings conditioned by visually compounded sensory contact, and when they do not dwell in feelings conditioned by visually compounded sensory contact, at that time they persevere with feelings conditioned by visually compounded sensory contact. They do not dwell in feelings conditioned by aurally compounded sensory contact, and when they do not dwell in feelings conditioned by aurally compounded sensory contact, at that time they persevere with feelings conditioned by aurally compounded sensory contact. They do not dwell in feelings conditioned by nasally compounded sensory contact, and when they do not dwell in feelings conditioned by nasally compounded sensory contact, at that time they persevere with feelings conditioned by nasally compounded sensory contact. They do not dwell in feelings conditioned by lingually compounded sensory contact, and when they do not dwell in feelings conditioned by lingually compounded sensory contact, at that time they persevere with feelings conditioned by lingually compounded sensory contact. They do not dwell in feelings conditioned by corporeally compounded sensory contact, and when they do not dwell in feelings conditioned by corporeally compounded sensory contact, at that time they persevere with feelings conditioned by corporeally compounded sensory contact. They do not dwell in feelings conditioned by mentally compounded sensory contact, and when they do not dwell in feelings conditioned by mentally compounded sensory contact, at that time they persevere with feelings conditioned by mentally compounded sensory contact.

“They do not dwell in the earth element, and when they do not dwell in the earth element, at that time they persevere with the earth element. They do not dwell in the water element, and when they do not dwell in the water element, at that time they persevere with the water element. They do not dwell in the fire element, and when they do not dwell in the fire element, at that time they persevere with the fire element. They do not dwell in the wind element, and when they do not dwell in the wind element, at that time they persevere with the wind element. They do not dwell in the space element, and when they do not dwell in the space element, at that time they persevere with the space element. They do not dwell in the consciousness element, and when they do not dwell in the consciousness element, at that time they persevere with the consciousness element.

“They do not dwell in ignorance, and when they do not dwell in ignorance, at that time they persevere with ignorance. They do not dwell in formative predispositions, and when they do not dwell in formative predispositions, at that time they persevere with formative predispositions. They do not dwell in consciousness, and when they do not dwell in consciousness, at that time they persevere with consciousness. They do not dwell in name and form, and when they do not dwell in name and form, at that time they persevere with name and form. They do not dwell in the six sense fields, and when they do not dwell in the six sense fields, at that time they persevere with the six sense fields. They do not dwell in sensory contact, and when they do not dwell in sensory contact, at that time they persevere with sensory contact. They do not dwell in sensation, and when they do not dwell in sensation, at that time they persevere with sensation. They do not dwell in craving, and when they do not dwell in craving, at that time they persevere with craving. They do not dwell in grasping, and when they do not dwell in grasping, at that time they persevere with grasping. They do not dwell in the rebirth process, and when they do not dwell in the rebirth process, at that time they persevere with the rebirth process. They do not dwell in birth, and when they do not dwell in birth, at that time they persevere with birth. They do not dwell in aging and death, and when they do not dwell in aging and death, at that time they persevere with aging and death.

“They do not dwell in the perfection of generosity, and when they do not dwell in the perfection of generosity, at that time they persevere with the perfection of generosity. They do not dwell in the perfection of ethical discipline, and when they do not dwell in the perfection of ethical discipline, at that time they persevere with the perfection of ethical discipline. They do not dwell in the perfection of tolerance, and when they do not dwell in the perfection of tolerance, at that time they persevere with the perfection of tolerance. They do not dwell in the perfection of perseverance, and when they do not dwell in the perfection of perseverance, at that time they persevere with the perfection of perseverance. They do not dwell in the perfection of meditative concentration, and when they do not dwell in the perfection of meditative concentration, at that time they persevere with the perfection of meditative concentration. They do not dwell in the perfection of wisdom, and when they do not dwell in the perfection of wisdom, at that time they persevere with the perfection of wisdom.

“They do not dwell in the emptiness of internal phenomena, and when they do not dwell in the emptiness of internal phenomena, at that time they persevere with the emptiness of internal phenomena. They do not dwell in the emptiness of external phenomena, and when they do not dwell in the emptiness of external phenomena, at that time they persevere with the emptiness of external phenomena. They do not dwell in the emptiness of external and internal phenomena, and when they do not dwell in the emptiness of external and internal phenomena, at that time they persevere with the emptiness of external and internal phenomena. They do not dwell in the emptiness of emptiness, and when they do not dwell in the emptiness of emptiness, at that time they persevere with the emptiness of emptiness. They do not dwell in the emptiness of great extent, and when they do not dwell in the emptiness of great extent, at that time they persevere with the emptiness of great extent. They do not dwell in the emptiness of ultimate reality, and when they do not dwell in the emptiness of ultimate reality, at that time they persevere with the emptiness of ultimate reality. They do not dwell in the emptiness of conditioned phenomena, and when they do not dwell in the emptiness of conditioned phenomena, at that time they persevere with the emptiness of conditioned phenomena. They do not dwell in the emptiness of unconditioned phenomena, and when they do not dwell in the emptiness of unconditioned phenomena, at that time they persevere with the emptiness of unconditioned phenomena. They do not dwell in the emptiness of the unlimited, and when they do not dwell in the emptiness of the unlimited, at that time they persevere with the emptiness of the unlimited. They do not dwell in the emptiness of that which has neither beginning nor end, and when they do not dwell in the emptiness of that which has neither beginning nor end, at that time they persevere with the emptiness of that which has neither beginning nor end. They do not dwell in the emptiness of nonexclusion, and when they do not dwell in the emptiness of nonexclusion, at that time they persevere with the emptiness of nonexclusion. They do not dwell in the emptiness of inherent nature, and when they do not dwell in the emptiness of inherent nature, at that time they persevere with the emptiness of inherent nature. They do not dwell in the emptiness of all phenomena, and when they do not dwell in the emptiness of all phenomena, at that time they persevere with the emptiness of all phenomena. They do not dwell in the emptiness of intrinsic defining characteristics, and when they do not dwell in the emptiness of intrinsic defining characteristics, at that time they persevere with the emptiness of intrinsic defining characteristics. They do not dwell in the emptiness of that which cannot be apprehended, and when they do not dwell in the emptiness of that which cannot be apprehended, at that time they persevere with the emptiness of that which cannot be apprehended. They do not dwell in the emptiness of nonentities, and when they do not dwell in the emptiness of nonentities, at that time they persevere with the emptiness of nonentities. They do not dwell in the emptiness of essential nature, and when they do not dwell in the emptiness of essential nature, at that time they persevere with the emptiness of essential nature. They do not dwell in the emptiness of an essential nature of nonentities, and when they do not dwell in the emptiness of an essential nature of nonentities, at that time they persevere with the emptiness of an essential nature of nonentities.

“They do not dwell in the applications of mindfulness, and when they do not dwell in the applications of mindfulness, at that time they persevere with the applications of mindfulness. They do not dwell in the correct exertions, and when they do not dwell in the correct exertions, at that time they persevere with the correct exertions. They do not dwell in the supports for miraculous ability, and when they do not dwell in the supports for miraculous ability, at that time they persevere with the supports for miraculous ability. They do not dwell in the faculties, and when they do not dwell in the faculties, at that time they persevere with the faculties. They do not dwell in the powers, and when they do not dwell in the powers, at that time they persevere with the powers. They do not dwell in the branches of enlightenment, and when they do not dwell in the branches of enlightenment, at that time they persevere with the branches of enlightenment. They do not dwell in the noble eightfold path, and when they do not dwell in the noble eightfold path, at that time they persevere with the noble eightfold path.

“They do not dwell in the truths of the noble ones, and when they do not dwell in the truths of the noble ones, at that time they persevere with the truths of the noble ones. They do not dwell in the meditative concentrations, and when they do not dwell in the meditative concentrations, at that time they persevere with the meditative concentrations. They do not dwell in the immeasurable attitudes, and when they do not dwell in the immeasurable attitudes, at that time they persevere with the immeasurable attitudes. They do not dwell in the formless absorptions, and when they do not dwell in the formless absorptions, at that time they persevere with the formless absorptions. They do not dwell in the eight liberations, and when they do not dwell in the eight liberations, at that time they persevere with the eight liberations. They do not dwell in the nine serial steps of meditative absorption, and when they do not dwell in the nine serial steps of meditative absorption, at that time they persevere with the nine serial steps of meditative absorption. They do not dwell in the emptiness, signlessness, and wishlessness gateways to liberation, and when they do not dwell in the emptiness, signlessness, and wishlessness gateways to liberation, at that time they persevere with the emptiness, signlessness, and wishlessness gateways to liberation. They do not dwell in the extrasensory powers, and when they do not dwell in the extrasensory powers, at that time they persevere with the extrasensory powers. They do not dwell in the meditative stabilities, and when they do not dwell in the meditative stabilities, at that time they persevere with the meditative stabilities. They do not dwell in the dhāraṇī gateways, and when they do not dwell in the dhāraṇī gateways, at that time they persevere with the dhāraṇī gateways. They do not dwell in the ten powers of the tathāgatas, and when they do not dwell in the ten powers of the tathāgatas, at that time they persevere with the ten powers of the tathāgatas. They do not dwell in the four fearlessnesses, and when they do not dwell in the four fearlessnesses, at that time they persevere with the four fearlessnesses. They do not dwell in the four kinds of exact knowledge, and when they do not dwell in the four kinds of exact knowledge, at that time they persevere with the four kinds of exact knowledge. They do not dwell in the eighteen distinct qualities of the buddhas, and when they do not dwell in the eighteen distinct qualities of the buddhas, at that time they persevere with the eighteen distinct qualities of the buddhas.

“They do not dwell in the fruit of having entered the stream, and when they do not dwell in the fruit of having entered the stream, at that time they persevere with the fruit of having entered the stream. They do not dwell in the fruit of once-returner, and when they do not dwell in the fruit of once-returner, at that time they persevere with the fruit of once-returner. They do not dwell in the fruit of non-returner, and when they do not dwell in the fruit of non-returner, at that time they persevere with the fruit of non-returner. They do not dwell in arhatship, and when they do not dwell in arhatship, at that time they persevere with arhatship. They do not dwell in individual enlightenment, and when they do not dwell in individual enlightenment, at that time they persevere with individual enlightenment. They do not dwell in the knowledge of the aspects of the path, and when they do not dwell in the knowledge of the aspects of the path, at that time they persevere with the knowledge of the aspects of the path. They do not dwell in all-aspect omniscience, and when they do not dwell in all-aspect omniscience, at that time they persevere with all-aspect omniscience.

“If you ask why, Kauśika, it is because they do not apprehend physical forms in which they should dwell and with which they should persevere. They do not apprehend feelings in which they should dwell and with which they should persevere. They do not apprehend perceptions in which they should dwell and with which they should persevere. They do not apprehend formative predispositions in which they should dwell and with which they should persevere. They do not apprehend consciousness in which they should dwell and with which they should persevere.

“They do not apprehend the eyes in which they should dwell and with which they should persevere. They do not apprehend the ears in which they should dwell and with which they should persevere. They do not apprehend the nose in which they should dwell and with which they should persevere. They do not apprehend the tongue in which they should dwell and with which they should persevere. They do not apprehend the body in which they should dwell and with which they should persevere. They do not apprehend the mental faculty in which they should dwell and with which they should persevere.

“They do not apprehend sights in which they should dwell and with which they should persevere. They do not apprehend sounds in which they should dwell and with which they should persevere. They do not apprehend odors in which they should dwell and with which they should persevere. They do not apprehend tastes in which they should dwell and with which they should persevere. They do not apprehend tangibles in which they should dwell and with which they should persevere. They do not apprehend mental phenomena in which they should dwell and with which they should persevere.

“They do not apprehend visual consciousness in which they should dwell and with which they should persevere. They do not apprehend auditory consciousness in which they should dwell and with which they should persevere. They do not apprehend olfactory consciousness in which they should dwell and with which they should persevere. They do not apprehend gustatory consciousness in which they should dwell and with which they should persevere. They do not apprehend tactile consciousness in which they should dwell and with which they should persevere. They do not apprehend mental consciousness in which they should dwell and with which they should persevere.

“They do not apprehend visually compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend aurally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend nasally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend lingually compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend corporeally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend mentally compounded sensory contact in which they should dwell and with which they should persevere.

“They do not apprehend feelings conditioned by visually compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend feelings conditioned by aurally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend feelings conditioned by nasally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend feelings conditioned by lingually compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend feelings conditioned by corporeally compounded sensory contact in which they should dwell and with which they should persevere. They do not apprehend feelings conditioned by mentally compounded sensory contact in which they should dwell and with which they should persevere.

“They do not apprehend the earth element in which they should dwell and with which they should persevere. They do not apprehend the water element in which they should dwell and with which they should persevere. They do not apprehend the fire element in which they should dwell and with which they should persevere. They do not apprehend the wind element in which they should dwell and with which they should persevere. They do not apprehend the space element in which they should dwell and with which they should persevere. They do not apprehend the consciousness element in which they should dwell and with which they should persevere.

“They do not apprehend ignorance in which they should dwell and with which they should persevere. They do not apprehend formative predispositions in which they should dwell and with which they should persevere. They do not apprehend consciousness in which they should dwell and with which they should persevere. They do not apprehend name and form in which they should dwell and with which they should persevere. They do not apprehend the six sense fields in which they should dwell and with which they should persevere. They do not apprehend sensory contact in which they should dwell and with which they should persevere. They do not apprehend sensation in which they should dwell and with which they should persevere. They do not apprehend craving in which they should dwell and with which they should persevere. They do not apprehend grasping in which they should dwell and with which they should persevere. They do not apprehend the rebirth process in which they should dwell and with which they should persevere. They do not apprehend birth in which they should dwell and with which they should persevere. They do not apprehend aging and death in which they should dwell and with which they should persevere.

“They do not apprehend the perfection of generosity in which they should dwell and with which they should persevere. They do not apprehend the perfection of ethical discipline in which they should dwell and with which they should persevere. They do not apprehend the perfection of tolerance in which they should dwell and with which they should persevere. They do not apprehend the perfection of perseverance in which they should dwell and with which they should persevere. They do not apprehend the perfection of meditative concentration in which they should dwell and with which they should persevere. They do not apprehend the perfection of wisdom in which they should dwell and with which they should persevere.

“They do not apprehend the emptiness of internal phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of external phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of external and internal phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of emptiness in which they should dwell and with which they should persevere. They do not apprehend the emptiness of great extent in which they should dwell and with which they should persevere. They do not apprehend the emptiness of ultimate reality in which they should dwell and with which they should persevere. They do not apprehend the emptiness of conditioned phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of unconditioned phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of the unlimited in which they should dwell and with which they should persevere. They do not apprehend the emptiness of that which has neither beginning nor end in which they should dwell and with which they should persevere. They do not apprehend the emptiness of nonexclusion in which they should dwell and with which they should persevere. They do not apprehend the emptiness of inherent nature in which they should dwell and with which they should persevere. They do not apprehend the emptiness of all phenomena in which they should dwell and with which they should persevere. They do not apprehend the emptiness of intrinsic defining characteristics in which they should dwell and with which they should persevere. They do not apprehend the emptiness of that which cannot be apprehended in which they should dwell and with which they should persevere. They do not apprehend the emptiness of nonentities in which they should dwell and with which they should persevere. They do not apprehend the emptiness of essential nature in which they should dwell and with which they should persevere. They do not apprehend the emptiness of an essential nature of nonentities in which they should dwell and with which they should persevere.

“They do not apprehend the applications of mindfulness in which they should dwell and with which they should persevere. They do not apprehend the correct exertions in which they should dwell and with which they should persevere. They do not apprehend the supports for miraculous ability in which they should dwell and with which they should persevere. They do not apprehend the faculties in which they should dwell and with which they should persevere. They do not apprehend the powers in which they should dwell and with which they should persevere. They do not apprehend the branches of enlightenment in which they should dwell and with which they should persevere. They do not apprehend the noble eightfold path in which they should dwell and with which they should persevere.

“They do not apprehend the truths of the noble ones in which they should dwell and with which they should persevere. They do not apprehend the meditative concentrations in which they should dwell and with which they should persevere. They do not apprehend the immeasurable attitudes in which they should dwell and with which they should persevere. They do not apprehend the formless absorptions in which they should dwell and with which they should persevere. They do not apprehend the eight liberations in which they should dwell and with which they should persevere. They do not apprehend the nine serial steps of meditative absorption in which they should dwell and with which they should persevere. They do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation in which they should dwell and with which they should persevere. They do not apprehend the extrasensory powers in which they should dwell and with which they should persevere. They do not apprehend the meditative stabilities in which they should dwell and with which they should persevere. They do not apprehend the dhāraṇī gateways in which they should dwell and with which they should persevere.

“They do not apprehend the ten powers of the tathāgatas in which they should dwell and with which they should persevere. They do not apprehend the four fearlessnesses in which they should dwell and with which they should persevere. They do not apprehend the four kinds of exact knowledge in which they should dwell and with which they should persevere. They do not apprehend great loving kindness in which they should dwell and with which they should persevere. They do not apprehend great compassion in which they should dwell and with which they should persevere. They do not apprehend the eighteen distinct qualities of the buddhas in which they should dwell and with which they should persevere.

“They do not apprehend the fruit of having entered the stream in which they should dwell and with which they should persevere. They do not apprehend the fruit of once-returner in which they should dwell and with which they should persevere. They do not apprehend the fruit of non-returner in which they should dwell and with which they should persevere. They do not apprehend arhatship in which they should dwell and with which they should persevere. They do not apprehend individual enlightenment in which they should dwell and with which they should persevere. They do not apprehend the knowledge of the aspects of the path in which they should dwell and with which they should persevere. They do not apprehend all-aspect omniscience in which they should dwell and with which they should persevere.

“Moreover, Kauśika, when bodhisattva great beings practice the perfection of wisdom, they do not engage with or separate from physical forms, and when they do not engage with or separate from physical forms, at that time they are persevering with physical forms. They do not engage with or separate from feelings, and when they do not engage with or separate from feelings, at that time they are persevering with feelings. They do not engage with or separate from perceptions, and when they do not engage with or separate from perceptions, at that time they are persevering with perceptions. They do not engage with or separate from formative predispositions, and when they do not engage with or separate from formative predispositions, at that time they are persevering with formative predispositions. They do not engage with or separate from consciousness, and when they do not engage with or separate from consciousness, at that time they are persevering with consciousness.

“They do not engage with or separate from the eyes, and when they do not engage with or separate from the eyes, at that time they are persevering with the eyes. They do not engage with or separate from the ears, and when they do not engage with or separate from the ears, at that time they are persevering with the ears. They do not engage with or separate from the nose, and when they do not engage with or separate from the nose, at that time they are persevering with the nose. They do not engage with or separate from the tongue, and when they do not engage with or separate from the tongue, at that time they are persevering with the tongue. They do not engage with or separate from the body, and when they do not engage with or separate from the body, at that time they are persevering with the body. They do not engage with or separate from the mental faculty, and when they do not engage with or separate from the mental faculty, at that time they are persevering with the mental faculty.

“They do not engage with or separate from sights, and when they do not engage with or separate from sights, at that time they are persevering with sights. They do not engage with or separate from sounds, and when they do not engage with or separate from sounds, at that time they are persevering with sounds. They do not engage with or separate from smells, and when they do not engage with or separate from smells, at that time they are persevering with smells. They do not engage with or separate from tastes, and when they do not engage with or separate from tastes, at that time they are persevering with tastes. They do not engage with or separate from tangibles, and when they do not engage with or separate from tangibles, at that time they are persevering with tangibles. They do not engage with or separate from mental phenomena, and when they do not engage with or separate from mental phenomena, at that time they are persevering with mental phenomena.