“When they practice the perfection of wisdom, they do not apprehend omniscience at the limit of the past, do not apprehend omniscience at the limit of the future, and do not apprehend omniscience in the middle. When they practice the perfection of wisdom, they do not apprehend the knowledge of the aspects of the path at the limit of the past, do not apprehend the knowledge of the aspects of the path at the limit of the future, and do not apprehend the knowledge of the aspects of the path in the middle. When they practice the perfection of wisdom, they do not apprehend all-aspect omniscience at the limit of the past, do not apprehend all-aspect omniscience at the limit of the future, and do not apprehend all-aspect omniscience in the middle.”
Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom is profound.”
“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is profound because the real nature of physical forms is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of perceptions is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of formative predispositions is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the eyes is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the ears is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the nose is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the tongue is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the body is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the mental faculty is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of sights is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of sounds is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of odors is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of tastes is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of tangibles is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of mental phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of visual consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of auditory consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of olfactory consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of gustatory consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of tactile consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of mental consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of visually compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of aurally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of nasally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of lingually compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of corporeally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of mentally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by visually compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by aurally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by nasally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by lingually compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by corporeally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings conditioned by mentally compounded sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the earth element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the water element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the fire element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the wind element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the space element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the consciousness element is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of ignorance is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of formative predispositions is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of name and form is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the six sense fields is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of sensory contact is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of sensation is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of craving is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of grasping is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the rebirth process is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of birth is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of aging and death is profound.
“Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of generosity is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of ethical discipline is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of tolerance is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of perseverance is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of meditative concentration is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the perfection of wisdom is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of internal phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of external phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of external and internal phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of emptiness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of great extent is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of ultimate reality is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of conditioned phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of unconditioned phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of the unlimited is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of that which has neither beginning nor end is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of nonexclusion is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of inherent nature is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of all phenomena is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of intrinsic defining characteristics is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of that which cannot be apprehended is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of nonentities is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of essential nature is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness of an essential nature of nonentities is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the applications of mindfulness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the correct exertions is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the supports for miraculous ability is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the faculties is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the powers is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the branches of enlightenment is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the noble eightfold path is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the truths of the noble ones is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the meditative concentrations is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the immeasurable attitudes is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the formless absorptions is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the eight liberations is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the nine serial steps of meditative absorption is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the emptiness, signlessness, and wishlessness gateways to liberation is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the extrasensory powers is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the meditative stabilities is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the dhāraṇī gateways is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the ten powers of the tathāgatas is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the four fearlessnesses is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the four kinds of exact knowledge is profound.866 Śāradvatīputra, the perfection of wisdom is profound because the real nature of great compassion is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the eighteen distinct qualities of the buddhas is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of omniscience is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the knowledge of the aspects of the path is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of all-aspect omniscience is profound.”
“Blessed Lord, this perfection of wisdom is hard to fathom,” said Śāradvatīputra.
“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is hard to fathom because physical forms are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because perceptions are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because formative predispositions are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the eyes are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the ears are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the nose is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the tongue is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the body is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the mental faculty is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because sights are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because sounds are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because odors are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because tastes are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because tangibles are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because mental phenomena are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because visual consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because auditory consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because olfactory consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because gustatory consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because tactile consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because mental consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because visually compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because aurally compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because nasally compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because lingually compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because corporeally compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because mentally compounded sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by visually compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by aurally compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by nasally compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by lingually compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by corporeally compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because feelings conditioned by mentally compounded sensory contact are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the earth element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the water element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the fire element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the wind element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the space element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the consciousness element is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because ignorance is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because formative predispositions are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because consciousness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because name and form are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the six sense fields are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because sensory contact is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because sensation is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because craving is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because grasping is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the rebirth process is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because birth is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because aging and death are hard to fathom.
“Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of generosity is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of ethical discipline is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of tolerance is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of perseverance is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of meditative concentration is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the perfection of wisdom is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of internal phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of external phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of external and internal phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of emptiness is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of great extent is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of ultimate reality is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of conditioned phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of unconditioned phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of the unlimited is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of that which has neither beginning nor end is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of nonexclusion is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of inherent nature is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of all phenomena is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of intrinsic defining characteristics is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of that which cannot be apprehended is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of nonentities is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of essential nature is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness of an essential nature of nonentities is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the applications of mindfulness are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the correct exertions are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the supports for miraculous ability are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the faculties are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the powers are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the branches of enlightenment are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the noble eightfold path is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the truths of the noble ones are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the meditative concentrations are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the immeasurable attitudes are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the formless absorptions are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the eight liberations are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the nine serial steps of meditative absorption are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the emptiness, signlessness, and wishlessness gateways to liberation are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the extrasensory powers are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the meditative stabilities are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the dhāraṇī gateways are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the ten powers of the tathāgatas are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the four fearlessnesses are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the four kinds of exact knowledge are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because great compassion is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the eighteen distinct qualities of the buddhas are hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because omniscience is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because the knowledge of the aspects of the path is hard to fathom. Śāradvatīputra, the perfection of wisdom is hard to fathom because all-aspect omniscience is hard to fathom.”
“Blessed Lord, this perfection of wisdom is immeasurable,” said Śāradvatīputra.
“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is immeasurable because physical forms are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because perceptions are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because formative predispositions are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the eyes are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the ears are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the nose is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the tongue is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the body is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the mental faculty is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because sights are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because sounds are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because odors are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because tastes are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because tangibles are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because mental phenomena are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because visual consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because auditory consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because olfactory consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because gustatory consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because tactile consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because mental consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because visually compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because aurally compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because nasally compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because lingually compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because corporeally compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because mentally compounded sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by visually compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by aurally compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by nasally compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by lingually compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by corporeally compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings conditioned by mentally compounded sensory contact are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the earth element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the water element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the fire element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the wind element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the space element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the consciousness element is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because ignorance is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because formative predispositions are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because consciousness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because name and form are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the six sense fields are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because sensory contact is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because sensation is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because craving is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because grasping is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the rebirth process is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because birth is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because aging and death are immeasurable.
“Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of generosity is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of ethical discipline is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of tolerance is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of perseverance is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of meditative concentration is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the perfection of wisdom is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of internal phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of external phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of external and internal phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of emptiness is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of great extent is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of ultimate reality is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of conditioned phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of unconditioned phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of the unlimited is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of that which has neither beginning nor end is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of nonexclusion is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of inherent nature is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of all phenomena is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of intrinsic defining characteristics is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of that which cannot be apprehended is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of nonentities is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of essential nature is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness of an essential nature of nonentities is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the applications of mindfulness are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the correct exertions are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the supports for miraculous ability are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the faculties are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the powers are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the branches of enlightenment are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the noble eightfold path is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the truths of the noble ones are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the meditative concentrations are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the immeasurable attitudes are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the formless absorptions are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the eight liberations are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the nine serial steps of meditative absorption are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the emptiness, signlessness, and wishlessness gateways to liberation are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the extrasensory powers are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the meditative stabilities are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the dhāraṇī gateways are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the ten powers of the tathāgatas are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the four fearlessnesses are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the four kinds of exact knowledge are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because great compassion is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the eighteen distinct qualities of the buddhas are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because omniscience is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the knowledge of the aspects of the path is immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because all-aspect omniscience is immeasurable.”