The Perfection of Wisdom in One Hundred Thousand Lines

“It teaches that the world of the perfection of generosity is empty of essential nature, teaches that the world of the perfection of ethical discipline is empty of essential nature, teaches that the world of the perfection of tolerance is empty of essential nature, teaches that the world of the perfection of perseverance is empty of essential nature, teaches that the world of the perfection of meditative concentration is empty of essential nature, and teaches that the world of the perfection of wisdom is empty of essential nature. It teaches that the world of the emptiness of internal phenomena is empty of essential nature, teaches that the world of the emptiness of external phenomena is empty of essential nature, teaches that the world of the emptiness of external and internal phenomena is empty of essential nature, teaches that the world of the emptiness of emptiness is empty of essential nature, teaches that the world of the emptiness of great extent is empty of essential nature, teaches that the world of the emptiness of ultimate reality is empty of essential nature, teaches that the world of the emptiness of conditioned phenomena is empty of essential nature, teaches that the world of the emptiness of unconditioned phenomena is empty of essential nature, teaches that the world of the emptiness of the unlimited is empty of essential nature, teaches that the world of the emptiness of that which has neither beginning nor end is empty of essential nature, teaches that the world of the emptiness of nonexclusion is empty of essential nature, teaches that the world of the emptiness of inherent nature is empty of essential nature, teaches that the world of the emptiness of all phenomena is empty of essential nature, teaches that the world of the emptiness of intrinsic defining characteristics is empty of essential nature, teaches that the world of the emptiness of that which cannot be apprehended is empty of essential nature, teaches that the world of the emptiness of nonentities is empty of essential nature, teaches that the world of the emptiness of essential nature is empty of essential nature, and teaches that the world of the emptiness of an essential nature of nonentities is empty of essential nature. It teaches that the world of the applications of mindfulness is empty of essential nature, teaches that the world of the correct exertions is empty of essential nature, teaches that the world of the supports for miraculous ability is empty of essential nature, teaches that the world of the faculties is empty of essential nature, teaches that the world of the powers is empty of essential nature, teaches that the world of the branches of enlightenment is empty of essential nature, and teaches that the world of the noble eightfold path is empty of essential nature. It teaches that the world of the truths of the noble ones is empty of essential nature, teaches that the world of the meditative concentrations is empty of essential nature, teaches that the world of the immeasurable attitudes is empty of essential nature, teaches that the world of the formless absorptions is empty of essential nature, teaches that the world of the eight liberations is empty of essential nature, teaches that the world of the nine serial steps of meditative absorption is empty of essential nature, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is empty of essential nature, teaches that the world of the extrasensory powers is empty of essential nature, teaches that the world of the meditative stabilities is empty of essential nature, and teaches that the world of the dhāraṇī gateways is empty of essential nature. It teaches that the world of the ten powers of the tathāgatas is empty of essential nature, teaches that the world of the four fearlessnesses is empty of essential nature, teaches that the world of the four kinds of exact knowledge is empty of essential nature, teaches that the world of great loving kindness is empty of essential nature, teaches that the world of great compassion is empty of essential nature, and teaches that the world of the eighteen distinct qualities of the buddhas is empty of essential nature. It teaches that the world of the fruit of having entered the stream is empty of essential nature, teaches that the world of the fruit of once-returner is empty of essential nature, teaches that the world of the fruit of non-returner is empty of essential nature, teaches that the world of arhatship is empty of essential nature, teaches that the world of individual enlightenment is empty of essential nature, teaches that the world of the knowledge of the aspects of the path is empty of essential nature, and teaches that the world of all-aspect omniscience is empty of essential nature.

“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘empty of an essential nature of nonentities.’ Subhūti, if you ask how it teaches the tathāgatas that the world is ‘empty of an essential nature of nonentities,’ it teaches that the world of physical forms is empty of an essential nature of nonentities, teaches that the world of feelings is empty of an essential nature of nonentities, teaches that the world of perceptions is empty of an essential nature of nonentities, teaches that the world of that formative predispositions is empty of an essential nature of nonentities, and teaches that the world of consciousness is empty of an essential nature of nonentities. It teaches that the world of the eyes is empty of an essential nature of nonentities, teaches that the world of the ears is empty of an essential nature of nonentities, teaches that the world of the nose is empty of an essential nature of nonentities, teaches that the world of the tongue is empty of an essential nature of nonentities, teaches that the world of the body is empty of an essential nature of nonentities, and teaches that the world of the mental faculty is empty of an essential nature of nonentities. It teaches that the world of sights is empty of an essential nature of nonentities, teaches that the world of sounds is empty of an essential nature of nonentities, teaches that the world of odors is empty of an essential nature of nonentities, teaches that the world of tastes is empty of an essential nature of nonentities, teaches that the world of tangibles is empty of an essential nature of nonentities, and teaches that the world of mental phenomena is empty of an essential nature of nonentities. It teaches that the world of visual consciousness is empty of an essential nature of nonentities, teaches that the world of auditory consciousness is empty of an essential nature of nonentities, teaches that the world of olfactory consciousness is empty of an essential nature of nonentities, teaches that the world of gustatory consciousness is empty of an essential nature of nonentities, teaches that the world of tactile consciousness is empty of an essential nature of nonentities, and teaches that the world of mental consciousness is empty of the essential nature of nonentities. It teaches that the world of visually compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of aurally compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of nasally compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of lingually compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of corporeally compounded sensory contact is empty of an essential nature of nonentities, and teaches that the world of mentally compounded sensory contact is empty of an essential nature of nonentities. It teaches that the world of feelings conditioned by visually compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of feelings conditioned by aurally compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of feelings conditioned by nasally compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of feelings conditioned by lingually compounded sensory contact is empty of an essential nature of nonentities, teaches that the world of feelings conditioned by corporeally compounded sensory contact is empty of an essential nature of nonentities, and teaches that the world of feelings conditioned by mentally compounded sensory contact is empty of an essential nature of nonentities. It teaches that the world of the earth element is empty of an essential nature of nonentities, teaches that the world of the water element is empty of an essential nature of nonentities, teaches that the world of the fire element is empty of the essential nature of nonentities, teaches that the world of the wind element is empty of an essential nature of nonentities, teaches that the world of the space element is empty of an essential nature of nonentities, and teaches that the world of the consciousness element is empty of an essential nature of nonentities. It teaches that the world of ignorance is empty of an essential nature of nonentities, teaches that the world of formative predispositions is empty of an essential nature of nonentities, teaches that the world of consciousness is empty of an essential nature of nonentities, teaches that the world of name and form is empty of an essential nature of nonentities, teaches that the world of the six sense fields is empty of an essential nature of nonentities, teaches that the world of sensory contact is empty of an essential nature of nonentities, teaches that the world of sensation is empty of an essential nature of nonentities, teaches that the world of craving is empty of an essential nature of nonentities, teaches that the world of grasping is empty of an essential nature of nonentities, teaches that the world of the rebirth process is empty of an essential nature of nonentities, teaches that the world of birth is empty of an essential nature of nonentities, and teaches that the world of aging and death is empty of an essential nature of nonentities.

“It teaches that the world of the perfection of generosity is empty of an essential nature of nonentities, teaches that the world of the perfection of ethical discipline is empty of an essential nature of nonentities, teaches that the world of the perfection of tolerance is empty of an essential nature of nonentities, teaches that the world of the perfection of perseverance is empty of an essential nature of nonentities, teaches that the world of the perfection of meditative concentration is empty of an essential nature of nonentities, and teaches that the world of the perfection of wisdom is empty of an essential nature of nonentities. It teaches that the world of the emptiness of internal phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of external phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of external and internal phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of emptiness is empty of an essential nature of nonentities, teaches that the world of the emptiness of great extent is empty of an essential nature of nonentities, teaches that the world of the emptiness of ultimate reality is empty of an essential nature of nonentities, teaches that the world of the emptiness of conditioned phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of unconditioned phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of the unlimited is empty of an essential nature of nonentities, teaches that the world of the emptiness of that which has neither beginning nor end is empty of an essential nature of nonentities, teaches that the world of the emptiness of nonexclusion is empty of an essential nature of nonentities, teaches that the world of the emptiness of inherent nature is empty of an essential nature of nonentities, teaches that the world of the emptiness of all phenomena is empty of an essential nature of nonentities, teaches that the world of the emptiness of intrinsic defining characteristics is empty of an essential nature of nonentities, teaches that the world of the emptiness of that which cannot be apprehended is empty of an essential nature of nonentities, teaches that the world of the emptiness of nonentities is empty of an essential nature of nonentities, teaches that the world of the emptiness of essential nature is empty of an essential nature of nonentities, and teaches that the world of the emptiness of an essential nature of nonentities is empty of an essential nature of nonentities. It teaches that the world of the applications of mindfulness is empty of an essential nature of nonentities, teaches that the world of the correct exertions is empty of an essential nature of nonentities, teaches that the world of the supports for miraculous ability is empty of an essential nature of nonentities, teaches that the world of the faculties is empty of an essential nature of nonentities, teaches that the world of the powers is empty of an essential nature of nonentities, teaches that the world of the branches of enlightenment is empty of an essential nature of nonentities, and teaches that the world of the noble eightfold path is empty of an essential nature of nonentities. It teaches that the world of the truths of the noble ones is empty of an essential nature of nonentities, teaches that the world of the meditative concentrations is empty of an essential nature of nonentities, teaches that the world of the immeasurable attitudes is empty of an essential nature of nonentities, teaches that the world of the formless absorptions is empty of an essential nature of nonentities, teaches that the world of the eight liberations is empty of an essential nature of nonentities, teaches that the world of the nine serial steps of meditative absorption is empty of an essential nature of nonentities, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is empty of an essential nature of nonentities, teaches that the world of the extrasensory powers is empty of an essential nature of nonentities, teaches that the world of the meditative stabilities is empty of an essential nature of nonentities, and teaches that the world of the dhāraṇī gateways is empty of an essential nature of nonentities. It teaches that the world of the ten powers of the tathāgatas is empty of an essential nature of nonentities, teaches that the world of the four fearlessnesses is empty of an essential nature of nonentities, teaches that the world of the four kinds of exact knowledge is empty of an essential nature of nonentities, teaches that the world of great loving kindness is empty of an essential nature of nonentities, teaches that the world of great compassion is empty of an essential nature of nonentities, and teaches that the world of the eighteen distinct qualities of the buddhas is empty of an essential nature of nonentities. It teaches that the world of the fruit of having entered the stream is empty of an essential nature of nonentities, teaches that the world of the fruit of once-returner is empty of an essential nature of nonentities, teaches that the world of the fruit of non-returner is empty of an essential nature of nonentities, teaches that the world of arhatship is empty of an essential nature of nonentities, teaches that the world of individual enlightenment is empty of an essential nature of nonentities, teaches that the world of the knowledge of the aspects of the path is empty of the essential nature of nonentities, and teaches that the world of all-aspect omniscience is empty of an essential nature of nonentities.

“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘at peace.’ Subhūti, if you ask how it teaches the tathāgatas that the world is ‘at peace,’ it teaches that the world of physical forms is at peace, teaches that the world of feelings is at peace, teaches that the world of perceptions is at peace, teaches that the world of that formative predispositions is at peace, and teaches that the world of consciousness is at peace. It teaches that the world of the eyes is at peace, teaches that the world of the ears is at peace, teaches that the world of the nose is at peace, teaches that the world of the tongue is at peace, teaches that the world of the body is at peace, and teaches that the world of the mental faculty is at peace. It teaches that the world of sights is at peace, teaches that the world of sounds is at peace, teaches that the world of odors is at peace, teaches that the world of tastes is at peace, teaches that the world of tangibles is at peace, and teaches that the world of mental phenomena is at peace. It teaches that the world of visual consciousness is at peace, teaches that the world of auditory consciousness is at peace, teaches that the world of olfactory consciousness is at peace, teaches that the world of gustatory consciousness is at peace, teaches that the world of tactile consciousness is at peace, and teaches that the world of mental consciousness is at peace. It teaches that the world of visually compounded sensory contact is at peace, teaches that the world of aurally compounded sensory contact is at peace, teaches that the world of nasally compounded sensory contact is at peace, teaches that the world of lingually compounded sensory contact is at peace, teaches that the world of corporeally compounded sensory contact is at peace, and teaches that the world of mentally compounded sensory contact is at peace. It teaches that the world of feelings conditioned by visually compounded sensory contact is at peace, teaches that the world of feelings conditioned by aurally compounded sensory contact is at peace, teaches that the world of feelings conditioned by nasally compounded sensory contact is at peace, teaches that the world of feelings conditioned by lingually compounded sensory contact is at peace, teaches that the world of feelings conditioned by corporeally compounded sensory contact is at peace, and teaches that the world of feelings conditioned by mentally compounded sensory contact is at peace. It teaches that the world of the earth element is at peace, teaches that the world of the water element is at peace, teaches that the world of the fire element is at peace, teaches that the world of the wind element is at peace, teaches that the world of the space element is at peace, and teaches that the world of the consciousness element is at peace. It teaches that the world of ignorance is at peace, teaches that the world of formative predispositions is at peace, teaches that the world of consciousness is at peace, teaches that the world of name and form is at peace, teaches that the world of the six sense fields is at peace, teaches that the world of sensory contact is at peace, teaches that the world of sensation is at peace, teaches that the world of craving is at peace, teaches that the world of grasping is at peace, teaches that the world of the rebirth process is at peace, teaches that the world of birth is at peace, and teaches that the world of aging and death is at peace.

“It teaches that the world of the perfection of generosity is at peace, teaches that the world of the perfection of ethical discipline is at peace, teaches that the world of the perfection of tolerance is at peace, teaches that the world of the perfection of perseverance is at peace, teaches that the world of the perfection of meditative concentration is at peace, and teaches that the world of the perfection of wisdom is at peace. It teaches that the world of the emptiness of internal phenomena is at peace, teaches that the world of the emptiness of external phenomena is at peace, teaches that the world of the emptiness of external and internal phenomena is at peace, teaches that the world of the emptiness of emptiness is at peace, teaches that the world of the emptiness of great extent is at peace, teaches that the world of the emptiness of ultimate reality is at peace, teaches that the world of the emptiness of conditioned phenomena is at peace, teaches that the world of the emptiness of unconditioned phenomena is at peace, teaches that the world of the emptiness of the unlimited is at peace, teaches that the world of the emptiness of that which has neither beginning nor end is at peace, teaches that the world of the emptiness of nonexclusion is at peace, teaches that the world of the emptiness of inherent nature is at peace, teaches that the world of the emptiness of all phenomena is at peace, teaches that the world of the emptiness of intrinsic defining characteristics is at peace, teaches that the world of the emptiness of that which cannot be apprehended is at peace, teaches that the world of the emptiness of nonentities is at peace, teaches that the world of the emptiness of essential nature is at peace, and teaches that the world of the emptiness of an essential nature of nonentities is at peace. It teaches that the world of the applications of mindfulness is at peace, teaches that the world of the correct exertions is at peace, teaches that the world of the supports for miraculous ability is at peace, teaches that the world of the faculties is at peace, teaches that the world of the powers is at peace, teaches that the world of the branches of enlightenment is at peace, and teaches that the world of the noble eightfold path is at peace. It teaches that the world of the truths of the noble ones is at peace, teaches that the world of the meditative concentrations is at peace, teaches that the world of the immeasurable attitudes is at peace, teaches that the world of the formless absorptions is at peace, teaches that the world of the eight liberations is at peace, teaches that the world of the nine serial steps of meditative absorption is at peace, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is at peace, teaches that the world of the extrasensory powers is at peace, teaches that the world of the meditative stabilities is at peace, and teaches that the world of the dhāraṇī gateways is at peace. It teaches that the world of the ten powers of the tathāgatas is at peace, teaches that the world of the four fearlessnesses is at peace, teaches that the world of the four kinds of exact knowledge is at peace, teaches that the world of great loving kindness is at peace, teaches that the world of great compassion is at peace, and teaches that the world of the eighteen distinct qualities of the buddhas is at peace. It teaches that the world of the fruit of having entered the stream is at peace, teaches that the world of the fruit of once-returner is at peace, teaches that the world of the fruit of non-returner is at peace, teaches that the world of arhatship is at peace, teaches that the world of individual enlightenment is at peace, teaches that the world of the knowledge of the aspects of the path is at peace, and teaches that the world of all-aspect omniscience is at peace.

“Subhūti, so it is that this perfection of wisdom gives birth to the tathāgatas, and teaches about this world.

“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘just emptiness.’ Subhūti, if you ask how it teaches the tathāgatas that the world is ‘just emptiness,’ it teaches that the world of physical forms is just emptiness, teaches that the world of feelings is just emptiness, teaches that the world of perceptions is just emptiness, teaches that the world of that formative predispositions is just emptiness, and teaches that the world of consciousness is just emptiness. It teaches that the world of the eyes is just emptiness, teaches that the world of the ears is just emptiness, teaches that the world of the nose is just emptiness, teaches that the world of the tongue is just emptiness, teaches that the world of the body is just emptiness, and teaches that the world of the mental faculty is just emptiness. It teaches that the world of sights is just emptiness, teaches that the world of sounds is just emptiness, teaches that the world of odors is just emptiness, teaches that the world of tastes is just emptiness, teaches that the world of tangibles is just emptiness, and teaches that the world of mental phenomena is just emptiness. It teaches that the world of visual consciousness is just emptiness, teaches that the world of auditory consciousness is just emptiness, teaches that the world of olfactory consciousness is just emptiness, teaches that the world of gustatory consciousness is just emptiness, teaches that the world of tactile consciousness is just emptiness, and teaches that the world of mental consciousness is just emptiness. It teaches that the world of visually compounded sensory contact is just emptiness, teaches that the world of aurally compounded sensory contact is just emptiness, teaches that the world of nasally compounded sensory contact is just emptiness, teaches that the world of lingually compounded sensory contact is just emptiness, teaches that the world of corporeally compounded sensory contact is just emptiness, and teaches that the world of mentally compounded sensory contact is just emptiness. It teaches that the world of feelings conditioned by visually compounded sensory contact is just emptiness, teaches that the world of feelings conditioned by aurally compounded sensory contact is just emptiness, teaches that the world of feelings conditioned by nasally compounded sensory contact is just emptiness, teaches that the world of feelings conditioned by lingually compounded sensory contact is just emptiness, teaches that the world of feelings conditioned by corporeally compounded sensory contact is just emptiness, and teaches that the world of feelings conditioned by mentally compounded sensory contact is just emptiness. It teaches that the world of the earth element is just emptiness, teaches that the world of the water element is just emptiness, teaches that the world of the fire element is just emptiness, teaches that the world of the wind element is just emptiness, teaches that the world of the space element is just emptiness, and teaches that the world of the consciousness element is just emptiness. It teaches that the world of ignorance is just emptiness, teaches that the world of formative predispositions is just emptiness, teaches that the world of consciousness is just emptiness, teaches that the world of name and form is just emptiness, teaches that the world of the six sense fields is just emptiness, teaches that the world of sensory contact is just emptiness, teaches that the world of sensation is just emptiness, teaches that the world of craving is just emptiness, teaches that the world of grasping is just emptiness, teaches that the world of the rebirth process is just emptiness, teaches that the world of birth is just emptiness, and teaches that the world of aging and death is just emptiness.

“It teaches that the world of the perfection of generosity is just emptiness, teaches that the world of the perfection of ethical discipline is just emptiness, teaches that the world of the perfection of tolerance is just emptiness, teaches that the world of the perfection of perseverance is just emptiness, teaches that the world of the perfection of meditative concentration is just emptiness, and teaches that the world of the perfection of wisdom is just emptiness. It teaches that the world of the emptiness of internal phenomena is just emptiness, teaches that the world of the emptiness of external phenomena is just emptiness, teaches that the world of the emptiness of external and internal phenomena is just emptiness, teaches that the world of the emptiness of emptiness is just emptiness, teaches that the world of the emptiness of great extent is just emptiness, teaches that the world of the emptiness of ultimate reality is just emptiness, teaches that the world of the emptiness of conditioned phenomena is just emptiness, teaches that the world of the emptiness of unconditioned phenomena is just emptiness, teaches that the world of the emptiness of the unlimited is just emptiness, teaches that the world of the emptiness of that which has neither beginning nor end is just emptiness, teaches that the world of the emptiness of nonexclusion is just emptiness, teaches that the world of the emptiness of inherent nature is just emptiness, teaches that the world of the emptiness of all phenomena is just emptiness, teaches that the world of the emptiness of intrinsic defining characteristics is just emptiness, teaches that the world of the emptiness of that which cannot be apprehended is just emptiness, teaches that the world of the emptiness of nonentities is just emptiness, teaches that the world of the emptiness of essential nature is just emptiness, and teaches that the world of the emptiness of an essential nature of nonentities is just emptiness. It teaches that the world of the applications of mindfulness is just emptiness, teaches that the world of the correct exertions is just emptiness, teaches that the world of the supports for miraculous ability is just emptiness, teaches that the world of the faculties is just emptiness, teaches that the world of the powers is just emptiness, teaches that the world of the branches of enlightenment is just emptiness, and teaches that the world of the noble eightfold path is just emptiness. It teaches that the world of the truths of the noble ones is just emptiness, teaches that the world of the meditative concentrations is just emptiness, teaches that the world of the immeasurable attitudes is just emptiness, teaches that the world of the formless absorptions is just emptiness, teaches that the world of the eight liberations is just emptiness, teaches that the world of the nine serial steps of meditative absorption is just emptiness, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is just emptiness, teaches that the world of the extrasensory powers is just emptiness, teaches that the world of the meditative stabilities is just emptiness, and teaches that the world of the dhāraṇī gateways is just emptiness. It teaches that the world of the ten powers of the tathāgatas is just emptiness, teaches that the world of the four fearlessnesses is just emptiness, teaches that the world of the four kinds of exact knowledge is just emptiness, teaches that the world of great loving kindness is just emptiness, teaches that the world of great compassion is just emptiness, and teaches that the world of the eighteen distinct qualities of the buddhas is just emptiness. It teaches that the world of the fruit of having entered the stream is just emptiness, teaches that the world of the fruit of once-returner is just emptiness, teaches that the world of the fruit of non-returner is just emptiness, teaches that the world of arhatship is just emptiness, teaches that the world of individual enlightenment is just emptiness, teaches that the world of the knowledge of the aspects of the path is just emptiness, and teaches that the world of all-aspect omniscience is just emptiness.

“Subhūti, so it is that this perfection of wisdom gives birth to the tathāgatas, and teaches about this world.

“Subhūti, if you ask how this profound perfection of wisdom teaches about the world, it teaches in such ways that there is no perception of this world and there is no perception of another world at all. If you ask why, it is because the sort of phenomena on account of which there might be a perception of this world and there might be a perception of another world do not exist.”

Subhūti said, “Blessed Lord, this perfection of wisdom is established for a great purpose. Blessed Lord, this perfection of wisdom is established for an inconceivable purpose. Blessed Lord, this perfection of wisdom is established for an inestimable⁹¹¹ purpose. Blessed Lord, this perfection of wisdom is established for an immeasurable purpose. Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”

“It is so, Subhūti, it is so,” replied the Blessed One. “This perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an inconceivable purpose. This perfection of wisdom is established for an inestimable purpose. This perfection of wisdom is established for an immeasurable purpose.⁹¹² This perfection of wisdom is established for a purpose that is equal to the unequaled.

“Subhūti, if you ask why the perfection of wisdom is established for a great purpose, it is because, Subhūti, the tathāgatas, arhats, perfectly complete buddhas have this great purpose‍—the purpose of granting refuge to all beings and the purpose of not forsaking any beings. In this way, Subhūti, the perfection of wisdom is established for the great purpose of the tathāgatas, arhats, perfectly complete buddhas.

“Subhūti, if you ask why the perfection of wisdom is established for an inconceivable purpose, it is because, Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of omniscience are inconceivable. In this way, Subhūti, the perfection of wisdom is established for the inconceivable purpose of the tathāgatas, arhats, perfectly complete buddhas.

“Subhūti, if you ask why the perfection of wisdom is established for an inestimable purpose, it is because, Subhūti, there is no one at all within the classes of beings who can conceive of or estimate buddhahood, tathāgatahood, the self-originated state, or the state of omniscience. In this way, Subhūti, the perfection of wisdom is established for the inestimable purpose of the tathāgatas, arhats, perfectly complete buddhas.

“Subhūti, if you ask why the perfection of wisdom is established for an immeasurable purpose, it is because, Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of omniscience are immeasurable, so they cannot be measured by anyone. In this way, Subhūti, the perfection of wisdom is established for the immeasurable purpose of the tathāgatas, arhats, perfectly complete buddhas.

“Subhūti, if you ask why the perfection of wisdom is established for a purpose that is equal to the unequaled, it is because, Subhūti, no one at all is equal to the tathāgatas, arhats, perfectly complete buddhas, let alone better than them. In this way, Subhūti, the perfection of wisdom is established for the purpose of the tathāgatas, arhats, perfectly complete buddhas that is equal to the unequaled.”

“Blessed Lord, are buddhahood, tathāgatahood, the self-originated state, and the state of omniscience inconceivable, inestimable, immeasurable, and equal to the unequaled?” asked Subhūti.

“It is so, Subhūti, it is so!” said the Blessed One. “Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of omniscience are inconceivable. Subhūti, buddhahood, tathāgatahood, the self-originated state, and the state of omniscience are inestimable, immeasurable, and equal to the unequaled.