“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe ‘a phenomenon’ and do not observe ‘a nonphenomenon’; do not observe ‘the past,’ do not observe ‘the future,’ and do not observe ‘the present’; do not observe ‘virtuous,’ do not observe ‘nonvirtuous,’ and do not observe ‘indeterminate’; do not observe ‘a conditioned phenomenon’ and do not observe ‘an unconditioned phenomenon’; do not observe ‘the realm of desire,’ do not observe ‘the realm of form,’ and do not observe ‘the realm of formlessness’; do not observe ‘the perfection of generosity,’ do not observe ‘the perfection of ethical discipline,’ do not observe ‘the perfection of tolerance,’ do not observe ‘the perfection of perseverance,’ do not observe ‘the perfection of meditative concentration,’ and do not observe ‘the perfection of wisdom’; do not observe ‘the emptiness of internal phenomena,’ do not observe ‘the emptiness of external phenomena,’ do not observe ‘the emptiness of external and internal phenomena,’ do not observe ‘the emptiness of emptiness,’ do not observe ‘the emptiness of great extent,’ do not observe ‘the emptiness of ultimate reality,’ do not observe ‘the emptiness of conditioned phenomena,’ do not observe ‘the emptiness of unconditioned phenomena,’ do not observe ‘the emptiness of the unlimited,’ do not observe ‘the emptiness of that which has neither beginning nor end,’ do not observe ‘the emptiness of nonexclusion,’ do not observe ‘the emptiness of inherent nature,’ do not observe ‘the emptiness of all phenomena,’ do not observe ‘the emptiness of intrinsic defining characteristics,’ do not observe ‘the emptiness of that which cannot be apprehended,’ do not observe ‘the emptiness of nonentities,’ do not observe ‘the emptiness of essential nature,’ and do not observe ‘the emptiness of an essential nature of nonentities’; do not observe ‘the applications of mindfulness,’ do not observe ‘the correct exertions,’ do not observe ‘the supports for miraculous ability,’ do not observe ‘the faculties,’ do not observe ‘the powers,’ do not observe ‘the branches of enlightenment,’ and do not observe ‘the noble eightfold path;’ do not observe ‘the truths of the noble ones,’ do not observe ‘the meditative concentrations,’ do not observe ‘the immeasurable attitudes,’ do not observe ‘the formless absorptions,’ do not observe ‘the eight liberations,’ do not observe ‘the nine serial steps of meditative absorption,’ do not observe ‘the emptiness, signlessness, and wishlessness gateways to liberation,’ do not observe ‘the extrasensory powers,’ do not observe ‘the meditative stabilities,’ and do not observe ‘the dhāraṇī gateways’; do not observe ‘the ten powers of the tathāgatas,’ do not observe ‘the four fearlessnesses,’ do not observe ‘the four kinds of exact knowledge,’ do not observe ‘great compassion,’ and do not observe ‘the eighteen distinct qualities of the buddhas’; and do not observe ‘omniscience,’ do not observe ‘the knowledge of the aspects of the path,’ and do not observe ‘all-aspect omniscience,’ then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“If you ask why, Subhūti, it is owing to, of all phenomena, the defining characteristic of a phenomenon, the irreversibility, the vanity, the hollowness, the essencelessness, the subservience, the impotence, and the lifelessness.”
“Blessed Lord, the inconceivable is being revealed,” said Subhūti.
“Subhūti,” replied the Blessed One, “the inconceivable is being revealed owing to the inconceivability of physical forms. The inconceivable is being revealed owing to the inconceivability of feelings. The inconceivable is being revealed owing to the inconceivability of perceptions. The inconceivable is being revealed owing to the inconceivability of formative predispositions. The inconceivable is being revealed owing to the inconceivability of consciousness.
“The inconceivable is being revealed owing to the inconceivability of the eyes. The inconceivable is being revealed owing to the inconceivability of the ears. The inconceivable is being revealed owing to the inconceivability of the nose. The inconceivable is being revealed owing to the inconceivability of the tongue. The inconceivable is being revealed owing to the inconceivability of the body. The inconceivable is being revealed owing to the inconceivability of the mental faculty. The inconceivable is being revealed owing to the inconceivability of sights. The inconceivable is being revealed owing to the inconceivability of sounds. The inconceivable is being revealed owing to the inconceivability of odors. The inconceivable is being revealed owing to the inconceivability of tastes. The inconceivable is being revealed owing to the inconceivability of tangibles. The inconceivable is being revealed owing to the inconceivability of mental phenomena. The inconceivable is being revealed owing to the inconceivability of visual consciousness. The inconceivable is being revealed owing to the inconceivability of auditory consciousness. The inconceivable is being revealed owing to the inconceivability of olfactory consciousness. The inconceivable is being revealed owing to the inconceivability of gustatory consciousness. The inconceivable is being revealed owing to the inconceivability of tactile consciousness. The inconceivable is being revealed owing to the inconceivability of mental consciousness.
“The inconceivable is being revealed owing to the inconceivability of visually compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of aurally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of nasally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of lingually compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of corporeally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of mentally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by visually compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by aurally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by nasally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by lingually compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by corporeally compounded sensory contact. The inconceivable is being revealed owing to the inconceivability of feelings conditioned by mentally compounded sensory contact.
“The inconceivable is being revealed owing to the inconceivability of the earth element. The inconceivable is being revealed owing to the inconceivability of the water element. The inconceivable is being revealed owing to the inconceivability of the fire element. The inconceivable is being revealed owing to the inconceivability of the wind element. The inconceivable is being revealed owing to the inconceivability of the space element. The inconceivable is being revealed owing to the inconceivability of the consciousness element.
“The inconceivable is being revealed owing to the inconceivability of ignorance. The inconceivable is being revealed owing to the inconceivability of formative predispositions. The inconceivable is being revealed owing to the inconceivability of consciousness. The inconceivable is being revealed owing to the inconceivability of name and form. The inconceivable is being revealed owing to the inconceivability of the six sense fields. The inconceivable is being revealed owing to the inconceivability of sensory contact. The inconceivable is being revealed owing to the inconceivability of sensation. The inconceivable is being revealed owing to the inconceivability of craving. The inconceivable is being revealed owing to the inconceivability of grasping. The inconceivable is being revealed owing to the inconceivability of the rebirth process. The inconceivable is being revealed owing to the inconceivability of birth. The inconceivable is being revealed owing to the inconceivability of aging and death.
“The inconceivable is being revealed owing to the inconceivability of the perfection of generosity. The inconceivable is being revealed owing to the inconceivability of the perfection of ethical discipline. The inconceivable is being revealed owing to the inconceivability of the perfection of tolerance. The inconceivable is being revealed owing to the inconceivability of the perfection of perseverance. The inconceivable is being revealed owing to the inconceivability of the perfection of meditative concentration. The inconceivable is being revealed owing to the inconceivability of the perfection of wisdom.
“The inconceivable is being revealed owing to the inconceivability of the emptiness of internal phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of external phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of external and internal phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of emptiness. The inconceivable is being revealed owing to the inconceivability of the emptiness of great extent. The inconceivable is being revealed owing to the inconceivability of the emptiness of ultimate reality. The inconceivable is being revealed owing to the inconceivability of the emptiness of conditioned phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of unconditioned phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of the unlimited. The inconceivable is being revealed owing to the inconceivability of the emptiness of that which has neither beginning nor end. The inconceivable is being revealed owing to the inconceivability of the emptiness of nonexclusion. The inconceivable is being revealed owing to the inconceivability of the emptiness of inherent nature. The inconceivable is being revealed owing to the inconceivability of the emptiness of all phenomena. The inconceivable is being revealed owing to the inconceivability of the emptiness of intrinsic defining characteristics. The inconceivable is being revealed owing to the inconceivability of the emptiness of that which cannot be apprehended. The inconceivable is being revealed owing to the inconceivability of the emptiness of nonentities. The inconceivable is being revealed owing to the inconceivability of the emptiness of essential nature. The inconceivable is being revealed owing to the inconceivability of the emptiness of an essential nature of nonentities.
“The inconceivable is being revealed owing to the inconceivability of the applications of mindfulness. The inconceivable is being revealed owing to the inconceivability of the correct exertions. The inconceivable is being revealed owing to the inconceivability of the supports for miraculous ability. The inconceivable is being revealed owing to the inconceivability of the faculties. The inconceivable is being revealed owing to the inconceivability of the powers. The inconceivable is being revealed owing to the inconceivability of the branches of enlightenment. The inconceivable is being revealed owing to the inconceivability of the noble eightfold path.
“The inconceivable is being revealed owing to the inconceivability of the truths of the noble ones. The inconceivable is being revealed owing to the inconceivability of the meditative concentrations. The inconceivable is being revealed owing to the inconceivability of the immeasurable attitudes. The inconceivable is being revealed owing to the inconceivability of the formless absorptions. The inconceivable is being revealed owing to the inconceivability of the eight liberations. The inconceivable is being revealed owing to the inconceivability of the nine serial steps of meditative absorption. The inconceivable is being revealed owing to the inconceivability of the emptiness, signlessness, and wishlessness gateways to liberation. The inconceivable is being revealed owing to the inconceivability of the extrasensory powers. The inconceivable is being revealed owing to the inconceivability of the meditative stabilities. The inconceivable is being revealed owing to the inconceivability of the dhāraṇī gateways.
“The inconceivable is being revealed owing to the inconceivability of the ten powers of the tathāgatas. The inconceivable is being revealed owing to the inconceivability of the four fearlessnesses. The inconceivable is being revealed owing to the inconceivability of the four kinds of exact knowledge. The inconceivable is being revealed owing to the inconceivability of great compassion. The inconceivable is being revealed owing to the inconceivability of the eighteen distinct qualities of the buddhas.
“The inconceivable is being revealed owing to the inconceivability of omniscience. The inconceivable is being revealed owing to the inconceivability of the knowledge of the aspects of the path. The inconceivable is being revealed owing to the inconceivability of all-aspect omniscience.
“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘physical forms are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘perceptions are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘formative predispositions are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘consciousness is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the eyes are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the ears are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the nose is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the tongue is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the body is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the mental faculty is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘sights are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘sounds are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘odors are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘tastes are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘tangibles are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘mental phenomena are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘visual consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘auditory consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘olfactory consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘gustatory consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘tactile consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘mental consciousness is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘visually compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘aurally compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘nasally compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘lingually compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘corporeally compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘mentally compounded sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by visually compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by aurally compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by nasally compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by lingually compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by corporeally compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘feelings conditioned by mentally compounded sensory contact are inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the earth element is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the water element is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the fire element is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the wind element is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the space element is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the consciousness element is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘ignorance is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘formative predispositions are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘consciousness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘name and form are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the six sense fields are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘sensory contact is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘sensation is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘craving is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘grasping is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the rebirth process is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘birth is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘aging and death are inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of generosity is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of ethical discipline is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of tolerance is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of perseverance is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of meditative concentration is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the perfection of wisdom is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of internal phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of external phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of external and internal phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of emptiness is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of great extent is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of ultimate reality is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of conditioned phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of unconditioned phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of the unlimited is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of that which has neither beginning nor end is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of nonexclusion is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of inherent nature is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of all phenomena is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of intrinsic defining characteristics is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of that which cannot be apprehended is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of nonentities is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of essential nature is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness of an essential nature of nonentities is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the applications of mindfulness are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the correct exertions are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the supports for miraculous ability are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the faculties are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the powers are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the branches of enlightenment are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the noble eightfold path is inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the truths of the noble ones are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the meditative concentrations are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the immeasurable attitudes are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the formless absorptions are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the eight liberations are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the nine serial steps of meditative absorption are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the emptiness, signlessness, and wishlessness gateways to liberation are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the extrasensory powers are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the meditative stabilities are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the dhāraṇī gateways are inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the ten powers of the tathāgatas are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the four fearlessnesses are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the four kinds of exact knowledge are inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘great compassion is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the eighteen distinct qualities of the buddhas are inconceivable,’ they are perfecting the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘omniscience is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘the knowledge of the aspects of the path is inconceivable,’ they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive that ‘all-aspect omniscience is inconceivable,’ they are perfecting the perfection of wisdom.”
“Blessed Lord, who will have a resolute belief in this profound perfection of wisdom?” asked Subhūti.
“Subhūti,” replied the Lord, “bodhisattva great beings who have practiced the six perfections, grown the roots of virtue, served many buddhas, and been assisted by a spiritual mentor will have a resolute belief in this profound perfection of wisdom.”
“Blessed Lord, to what extent have the bodhisattva great beings practiced the six perfections, grown the roots of virtue, served many buddhas, and been assisted by spiritual mentors?” asked Subhūti.
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they do not imagine or construe physical forms, do not imagine or construe a mental image of physical forms, and do not imagine or construe an essential nature of physical forms; they do not imagine or construe feelings, do not imagine or construe a mental image of feelings, and do not imagine or construe an essential nature of feelings; they do not imagine or construe perceptions, do not imagine or construe a mental image of perceptions, and do not imagine or construe an essential nature of perceptions; they do not imagine or construe formative predispositions, do not imagine or construe a mental image of formative predispositions, and do not imagine or construe an essential nature of formative predispositions; and they do not imagine or construe consciousness, do not imagine or construe a mental image of consciousness, and do not imagine or construe an essential nature of consciousness.
“They do not imagine or construe the eyes, do not imagine or construe a mental image of the eyes, and do not imagine or construe an essential nature of the eyes; they do not imagine or construe the ears, do not imagine or construe a mental image of the ears, and do not imagine or construe an essential nature of the ears; they do not imagine or construe the nose, do not imagine or construe a mental image of the nose, and do not imagine or construe an essential nature of the nose; they do not imagine or construe the tongue, do not imagine or construe a mental image of the tongue, and do not imagine or construe an essential nature of the tongue; they do not imagine or construe the body, do not imagine or construe a mental image of the body, and do not imagine or construe an essential nature of the body; and they do not imagine or construe the mental faculty, do not imagine or construe a mental image of the mental faculty, and do not imagine or construe an essential nature of the mental faculty.
“They do not imagine or construe sights, do not imagine or construe a mental image of sights, and do not imagine or construe an essential nature of sights; they do not imagine or construe sounds, do not imagine or construe a mental image of sounds, and do not imagine or construe an essential nature of sounds; they do not imagine or construe smells, do not imagine or construe a mental image of smells, and do not imagine or construe an essential nature of smells; they do not imagine or construe tastes, do not imagine or construe a mental image of tastes, and do not imagine or construe an essential nature of tastes; they do not imagine or construe tangibles, do not imagine or construe a mental image of tangibles, and do not imagine or construe an essential nature of tangibles; and they do not imagine or construe mental phenomena, do not imagine or construe a mental image of mental phenomena, and do not imagine or construe an essential nature of mental phenomena.
“They do not imagine or construe visual consciousness, do not imagine or construe a mental image of visual consciousness, and do not imagine or construe an essential nature of visual consciousness; they do not imagine or construe auditory consciousness, do not imagine or construe a mental image of auditory consciousness, and do not imagine or construe an essential nature of auditory consciousness; they do not imagine or construe olfactory consciousness, do not imagine or construe a mental image of olfactory consciousness, and do not imagine or construe an essential nature of olfactory consciousness; they do not imagine or construe gustatory consciousness, do not imagine or construe a mental image of gustatory consciousness, and do not imagine or construe an essential nature of gustatory consciousness; they do not imagine or construe tactile consciousness, do not imagine or construe a mental image of tactile consciousness, and do not imagine or construe an essential nature of tactile consciousness; and they do not imagine or construe mental consciousness, do not imagine or construe a mental image of mental consciousness, and do not imagine or construe an essential nature of mental consciousness.
“They do not imagine or construe visually compounded sensory contact, do not imagine or construe a mental image of visually compounded sensory contact, and do not imagine or construe an essential nature of visually compounded sensory contact; they do not imagine or construe aurally compounded sensory contact, do not imagine or construe a mental image of aurally compounded sensory contact, and do not imagine or construe an essential nature of aurally compounded sensory contact; they do not imagine or construe nasally compounded sensory contact, do not imagine or construe a mental image of nasally compounded sensory contact, and do not imagine or construe an essential nature of nasally compounded sensory contact; they do not imagine or construe lingually compounded sensory contact, do not imagine or construe a mental image of lingually compounded sensory contact, and do not imagine or construe an essential nature of lingually compounded sensory contact; they do not imagine or construe corporeally compounded sensory contact, do not imagine or construe a mental image of corporeally compounded sensory contact, and do not imagine or construe an essential nature of corporeally compounded sensory contact; and they do not imagine or construe mentally compounded sensory contact, do not imagine or construe a mental image of mentally compounded sensory contact, and do not imagine or construe an essential nature of mentally compounded sensory contact.
“They do not imagine or construe feelings conditioned by visually compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by visually compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by visually compounded sensory contact; they do not imagine or construe feelings conditioned by aurally compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by aurally compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by aurally compounded sensory contact; they do not imagine or construe feelings conditioned by nasally compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by nasally compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by nasally compounded sensory contact; they do not imagine or construe feelings conditioned by lingually compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by lingually compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by lingually compounded sensory contact; they do not imagine or construe feelings conditioned by corporeally compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by corporeally compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by corporeally compounded sensory contact; and they do not imagine or construe feelings conditioned by mentally compounded sensory contact, do not imagine or construe a mental image of feelings conditioned by mentally compounded sensory contact, and do not imagine or construe an essential nature of feelings conditioned by mentally compounded sensory contact.
“They do not imagine or construe the earth element, do not imagine or construe a mental image of the earth element, and do not imagine or construe an essential nature of the earth element; they do not imagine or construe the water element, do not imagine or construe a mental image of the water element, and do not imagine or construe an essential nature of the water element; they do not imagine or construe the fire element, do not imagine or construe a mental image of the fire element, and do not imagine or construe an essential nature of the fire element; they do not imagine or construe the wind element, do not imagine or construe a mental image of the wind element, and do not imagine or construe an essential nature of the wind element; they do not imagine or construe the space element, do not imagine or construe a mental image of the space element, and do not imagine or construe an essential nature of the space element; and they do not imagine or construe the consciousness element, do not imagine or construe a mental image of the consciousness element, and do not imagine or construe an essential nature of the consciousness element.
“They do not imagine or construe ignorance, do not imagine or construe a mental image of ignorance, and do not imagine or construe an essential nature of ignorance; they do not imagine or construe formative predispositions, do not imagine or construe a mental image of formative predispositions, and do not imagine or construe an essential nature of formative predispositions; they do not imagine or construe consciousness, do not imagine or construe a mental image of consciousness, and do not imagine or construe an essential nature of consciousness; they do not imagine or construe name and form, do not imagine or construe a mental image of name and form, and do not imagine or construe an essential nature of name and form; they do not imagine or construe the six sense fields, do not imagine or construe a mental image of the six sense fields, and do not imagine or construe an essential nature of the six sense fields; they do not imagine or construe sensory contact, do not imagine or construe a mental image of sensory contact, and do not imagine or construe an essential nature of sensory contact; they do not imagine or construe sensation, do not imagine or construe a mental image of sensation, and do not imagine or construe an essential nature of sensation; they do not imagine or construe craving, do not imagine or construe a mental image of craving, and do not imagine or construe an essential nature of craving; they do not imagine or construe grasping, do not imagine or construe a mental image of grasping, and do not imagine or construe an essential nature of grasping; they do not imagine or construe the rebirth process, do not imagine or construe a mental image of the rebirth process, and do not imagine or construe an essential nature of the rebirth process; they do not imagine or construe birth, do not imagine or construe a mental image of birth, and do not imagine or construe an essential nature of birth; and they do not imagine or construe aging and death, do not imagine or construe a mental image of aging and death, and do not imagine or construe an essential nature of aging and death.
“They do not imagine or construe the realm of desire, they do not imagine or construe a mental image of the realm of desire, and they do not imagine or construe an essential nature of the realm of desire. They do not imagine or construe the realm of form, they do not imagine or construe a mental image of the realm of form, and they do not imagine or construe the essential nature of the realm of form. They do not imagine or construe the realm of formlessness, they do not imagine or construe a mental image of the realm of formlessness, and they do not imagine or construe an essential nature of the realm of formlessness.
“They do not imagine or construe the perfection of generosity, do not imagine or construe a mental image of the perfection of generosity, and do not imagine or construe an essential nature of the perfection of generosity; they do not imagine or construe the perfection of ethical discipline, do not imagine or construe a mental image of the perfection of ethical discipline, and do not imagine or construe an essential nature of the perfection of ethical discipline; they do not imagine or construe the perfection of tolerance, do not imagine or construe a mental image of the perfection of tolerance, and do not imagine or construe an essential nature of the perfection of tolerance; they do not imagine or construe the perfection of perseverance, do not imagine or construe a mental image of the perfection of perseverance, and do not imagine or construe an essential nature of the perfection of perseverance; they do not imagine or construe the perfection of meditative concentration, do not imagine or construe a mental image of the perfection of meditative concentration, and do not imagine or construe an essential nature of the perfection of meditative concentration; and they do not imagine or construe the perfection of wisdom, do not imagine or construe a mental image of the perfection of wisdom, and do not imagine or construe an essential nature of the perfection of wisdom.