The Perfection of Wisdom in One Hundred Thousand Lines

Then Śakra, mighty lord of the gods, asked the Blessed One, “In what I have said and what I have taught, Blessed Lord, am I a speaker of the Dharma reiterating what has been spoken by the Blessed One, perfectly expounding an exposition of that which procures the reality of phenomena in the Dharma?”¹⁰⁶¹

“Kauśika,” replied the Blessed One, “in what you have said and what you have taught you are a speaker of the Dharma reiterating what has been spoken by the Blessed One, perfectly expounding that which procures the reality of phenomena in the Dharma.”

“Blessed Lord,” said Śakra, “it is most wonderful that whatsoever this elder Subhūti has the confidence to speak eloquently about, he has the confidence to speak eloquently about it all commencing with emptiness, the confidence to speak eloquently commencing with signlessness, and the confidence to speak eloquently commencing with wishlessness. He has the confidence to speak eloquently commencing with the perfection of generosity, the confidence to speak eloquently commencing with the perfection of ethical discipline, the confidence to speak eloquently commencing with the perfection of tolerance, the confidence to speak eloquently commencing with the perfection of perseverance, the confidence to speak eloquently commencing with the perfection of meditative concentration, and the confidence to speak eloquently commencing with the perfection of wisdom. He has the confidence to speak eloquently commencing with the emptiness of internal phenomena, the confidence to speak eloquently commencing with the emptiness of external phenomena, the confidence to speak eloquently commencing with the emptiness of external and internal phenomena, the confidence to speak eloquently commencing with the emptiness of emptiness, the confidence to speak eloquently commencing with the emptiness of great extent, the confidence to speak eloquently commencing with the emptiness of ultimate reality, the confidence to speak eloquently commencing with the emptiness of conditioned phenomena, the confidence to speak eloquently commencing with the emptiness of unconditioned phenomena, the confidence to speak eloquently commencing with the emptiness of the unlimited, the confidence to speak eloquently commencing with the emptiness of that which neither beginning nor end, the confidence to speak eloquently commencing with the emptiness of nonexclusion, the confidence to speak eloquently commencing with the emptiness of inherent nature, the confidence to speak eloquently commencing with the emptiness of all phenomena, the confidence to speak eloquently commencing with the emptiness of intrinsic defining characteristics, the confidence to speak eloquently commencing with the emptiness of that which cannot be apprehended, the confidence to speak eloquently commencing with the emptiness of nonentities, the confidence to speak eloquently commencing with the emptiness of essential nature, and the confidence to speak eloquently commencing with the emptiness of an essential nature of nonentities. He has the confidence to speak eloquently commencing with the applications of mindfulness, the confidence to speak eloquently commencing with the correct exertions, the confidence to speak eloquently commencing with the supports for miraculous ability, the confidence to speak eloquently commencing with the faculties, the confidence to speak eloquently commencing with the powers, the confidence to speak eloquently commencing with the branches of enlightenment, and the confidence to speak eloquently commencing with the noble eightfold path. He has the confidence to speak eloquently commencing with the truths of the noble ones, the confidence to speak eloquently commencing with the meditative concentrations, the confidence to speak eloquently commencing with the immeasurable attitudes, the confidence to speak eloquently commencing with the formless absorptions, the confidence to speak eloquently commencing with the liberations, the confidence to speak eloquently commencing with the serial steps of meditative absorption, the confidence to speak eloquently commencing with the emptiness, signlessness, and wishlessness gateways to liberation, the confidence to speak eloquently commencing with the extrasensory powers, the confidence to speak eloquently commencing with the meditative stabilities, and the confidence to speak eloquently commencing with the dhāraṇī gateways. He has the confidence to speak eloquently commencing with the powers of the tathāgatas, the confidence to speak eloquently commencing with the fearlessnesses, the confidence to speak eloquently commencing with the kinds of exact knowledge, the confidence to speak eloquently commencing with great compassion, and the confidence to speak eloquently commencing with the distinct qualities of the buddhas. He has the confidence to speak eloquently commencing with the fruit of having entered the stream, the confidence to speak eloquently commencing with the fruit of once-returner, the confidence to speak eloquently commencing with the fruit of non-returner, the confidence to speak eloquently commencing with arhatship, the confidence to speak eloquently commencing with individual enlightenment, the confidence to speak eloquently commencing with the knowledge of the aspects of the path, and the confidence to speak eloquently commencing with all-aspect omniscience.”

“Kauśika,” replied the Blessed One, “the elder Subhūti, because he dwells in emptiness, does not apprehend even the perfection of generosity, let alone anyone practicing the perfection of generosity; does not apprehend even the perfection of ethical discipline, let alone anyone practicing the perfection of ethical discipline; does not apprehend even the perfection of tolerance, let alone anyone practicing the perfection of tolerance; does not apprehend even the perfection of perseverance, let alone anyone practicing the perfection of perseverance; does not apprehend even the perfection of meditative concentration, let alone anyone practicing the perfection of meditative concentration; and does not apprehend even the perfection of wisdom, let alone anyone practicing the perfection of wisdom. He does not apprehend even the emptiness of internal phenomena, let alone anyone cultivating the emptiness of internal phenomena; does not apprehend even the emptiness of external phenomena, let alone anyone cultivating the emptiness of external phenomena; does not apprehend even the emptiness of external and internal phenomena, let alone anyone cultivating the emptiness of external and internal phenomena; does not apprehend even the emptiness of emptiness, let alone anyone cultivating the emptiness of emptiness; does not apprehend even the emptiness of great extent, let alone anyone cultivating the emptiness of great extent; does not apprehend even the emptiness of ultimate reality, let alone anyone cultivating the emptiness of ultimate reality; does not apprehend even the emptiness of conditioned phenomena, let alone anyone cultivating the emptiness of conditioned phenomena; does not apprehend even the emptiness of unconditioned phenomena, let alone anyone cultivating the emptiness of unconditioned phenomena; does not apprehend even the emptiness of the unlimited, let alone anyone cultivating the emptiness of the unlimited; does not apprehend even the emptiness of that which has neither beginning nor end, let alone anyone cultivating the emptiness of that which has neither beginning nor end; does not apprehend even the emptiness of nonexclusion, let alone anyone cultivating the emptiness of nonexclusion; does not apprehend even the emptiness of inherent nature, let alone anyone cultivating the emptiness of inherent nature; does not apprehend even the emptiness of all phenomena, let alone anyone cultivating the emptiness of all phenomena; does not apprehend even the emptiness of intrinsic defining characteristics, let alone anyone cultivating the emptiness of intrinsic defining characteristics; does not apprehend even the emptiness of that which cannot be apprehended, let alone anyone cultivating the emptiness of that which cannot be apprehended; does not apprehend even the emptiness of nonentities, let alone anyone cultivating the emptiness of nonentities; does not apprehend even the emptiness of essential nature, let alone anyone cultivating the emptiness of essential nature; and does not apprehend even the emptiness of an essential nature of nonentities, let alone anyone cultivating the emptiness of an essential nature of nonentities. He does not apprehend even the applications of mindfulness, let alone anyone cultivating the applications of mindfulness; does not apprehend even the correct exertions, let alone anyone cultivating the correct exertions; does not apprehend even the supports for miraculous ability, let alone anyone cultivating the supports for miraculous ability; does not apprehend even the faculties, let alone anyone cultivating the faculties; does not apprehend even the powers, let alone anyone cultivating the powers; does not apprehend even the branches of enlightenment, let alone anyone cultivating the branches of enlightenment; and does not apprehend even the noble eightfold path, let alone anyone cultivating the noble eightfold path. He does not apprehend even the truths of the noble ones, let alone anyone cultivating the truths of the noble ones; does not apprehend even the meditative concentrations, let alone anyone cultivating the meditative concentrations; does not apprehend even the immeasurable attitudes, let alone anyone cultivating the immeasurable attitudes; does not apprehend even the formless absorptions, let alone anyone cultivating the formless absorptions; does not apprehend even the liberations, let alone anyone cultivating the liberations; does not apprehend even the serial steps of meditative absorption, let alone anyone cultivating the serial steps of meditative absorption; does not apprehend even the emptiness, signlessness, and wishlessness gateways to liberation, let alone anyone cultivating the emptiness, signlessness, and wishlessness gateways to liberation; does not apprehend even the extrasensory powers, let alone anyone cultivating the extrasensory powers; does not apprehend even the meditative stabilities, let alone anyone cultivating the meditative stabilities; and does not apprehend even the dhāraṇī gateways, let alone anyone cultivating the dhāraṇī gateways. He does not apprehend even the powers of the tathāgatas, let alone anyone actualizing the powers of the tathāgatas; does not apprehend even the fearlessnesses, let alone anyone actualizing the fearlessnesses; does not apprehend even the kinds of exact knowledge, let alone anyone actualizing the four kinds of exact knowledge; does not apprehend even great compassion, let alone anyone practicing great compassion; and does not apprehend even the distinct qualities of the buddhas, let alone anyone actualizing the distinct qualities of the buddhas. He does not apprehend even the fruit of having entered the stream, let alone anyone attaining the fruit of having entered the stream; does not apprehend even the fruit of once-returner, let alone anyone attaining the fruit of once-returner; does not apprehend even the fruit of non-returner, let alone anyone attaining the fruit of non-returner; does not apprehend even arhatship, let alone anyone attaining arhatship; does not apprehend even individual enlightenment, let alone anyone attaining individual enlightenment; does not apprehend even the knowledge of the aspects of the path, let alone anyone attaining the knowledge of the aspects of the path; and does not apprehend even all-aspect omniscience, let alone anyone attaining all-aspect omniscience. He does not apprehend even the real nature, let alone anyone who becomes a knower of the real nature;¹⁰⁶² does not apprehend even the nonarisen state, let alone anyone actualizing nonarising; does not apprehend even the major marks, let alone anyone’s body having the major marks; and does not apprehend even the minor signs, let alone anyone’s body having the minor signs.

“If you ask why, Kauśika, it is because the elder Subhūti practices the void of all phenomena, practices without apprehending anything, and practices emptiness, practices signlessness, and practices wishlessness. However, Kauśika, this practice of the elder Subhūti comes nowhere near even a hundredth part of the practice of the perfection of wisdom, and practice of the practice¹⁰⁶³ of the perfection of wisdom of a bodhisattva great being‍— it comes nowhere near even a thousandth part, comes nowhere near even a hundred thousandth part, comes nowhere near even a billionth part, comes nowhere near even a ten billionth part, comes nowhere near even a trillionth part, comes nowhere near even a quintillionth part, and does stand up to any number, fraction, calculation, example, or comparison of it.

“If you ask why, setting aside the practice of the tathāgatas‍—from among the bodhisattva great beings’ practice of the practice of the perfection of wisdom, the practice of the śrāvakas, and the practice of the pratyekabuddhas‍—it is just this practice of the practice of the perfection of wisdom of the bodhisattva great beings that is said to be excellent, is said to be supreme, is said to be perfect, is said to be the best, is said to be the greatest, and is said to be unsurpassed, unexcelled, unequaled, and equal to the unequaled. Therefore, Kauśika, bodhisattva great beings who wish to become excellent among all beings should practice just this practice of the perfection of wisdom. If you ask why, Kauśika, it is because bodhisattva great beings who practice this perfection of wisdom transcend the levels of the śrāvakas and pratyekabuddhas and enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they perfect the attributes of the buddhas. Having perfected the attributes of the buddhas, they attain the transcendent knowledge of an all-aspect omniscient one. Having attained the transcendent knowledge of an all-aspect omniscient one, they become tathāgatas, arhats, perfectly complete buddhas who have abandoned all the afflicted mental states and their connecting propensities.”

Then, within that assembly, the gods of the Trayastriṃśa realm took many mandārava flowers and sprinkled them, scattered them, and showered them down upon the Blessed One. Also, some six thousand monks, rising from their seats, with their upper robe over one shoulder, resting their right knee on the ground, and placing their hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One, paying homage with their eyes wide open. While these monks bowed with their hands together in the gesture of homage, by the power of the Buddha their cupped hands were filled with mandārava flowers, and they sprinkled these mandārava flowers, scattered them, and showered them down upon the tathāgata, arhat, perfectly complete Buddha. While they were sprinkling, scattering, and showering them down, they spoke these words: “Blessed Lord, through this root of virtue may we practice with the best practice, which is not within the perceptual range of all the śrāvakas and the pratyekabuddhas.”

Thereupon the Blessed One smiled on that occasion, understanding the aspirations of those monks. The reality of phenomena as it pertains to the lord buddhas is indeed such that when he smiled, multicolored rays of light issued forth from the Blessed One’s mouth‍—such as blue, yellow, red, white, crimson, crystalline, and silver. These rays, having filled the billionfold world system with spreading light, were then reabsorbed, circumambulating the Blessed One clockwise three times before vanishing into the crown of the Blessed One’s head.

Then the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground, and, placing his hands together in the gesture of homage toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, genuinely perfect buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One said to the venerable Ānanda, “Ānanda, these six thousand monks, during the eon of Tārakopama, will fully awaken to unsurpassed, perfect, complete enlightenment, and they will all appear in the world as tathāgatas, arhats, perfectly complete buddhas named Avakīrṇakusuma. Ānanda, the monastic communities of those tathāgatas, arhats, perfectly complete buddhas named Avakīrṇakusuma will be similar. Their buddhafields will be similar and their lifespans of a thousand years will also be similar. Wherever they leave the life of a householder; wherever, after leaving the life of a householder, they go forth to the life of ordained mendicants; and wherever, having been ordained as mendicants, they fully awaken to unsurpassed, perfect, complete enlightenment, showers of five-colored flowers will rain down on them all.

“Therefore, Ānanda, bodhisattva great beings who wish to practice with the best practice should practice this perfection of wisdom. Bodhisattva great beings who wish to practice with the practice of the tathāgatas should practice this perfection of wisdom.

“Ānanda, those sons or daughters of good families‍—the sons or daughters of good families who practice this profound perfection of wisdom‍—should know with certainty, ‘I died a human being and have been born here, or else I died a god of the Tuṣita realm and have been born here, because it is among human beings that one hears this profound perfection of wisdom in detail, or among the gods of the Tuṣita realm that one hears this profound perfection of wisdom in detail.’

“Ānanda, those bodhisattva great beings who practice this profound perfection of wisdom see that the tathāgatas are observing them. Ānanda, when any sons or daughters of good families who hear this profound perfection of wisdom, and, having listened to it, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and advise and instruct individuals in the vehicle of the bodhisattvas in this profound perfection of wisdom, those individuals in the vehicle of the bodhisattvas should know with certainty, ‘I have heard this profound perfection of wisdom from the tathāgatas, arhats, perfectly complete buddhas, and have taken it up, upheld it, recited it, and mastered it. I have generated many roots of virtue in the presence of those tathāgatas, arhats, perfectly complete buddhas.’ Ānanda, those sons or daughters of good families should know that they have not generated the roots of virtue in reference to śrāvakas and have not heard this profound perfection of wisdom from śrāvakas. Ānanda, if any sons or daughters of good families take up, uphold, recite, and master this profound perfection of wisdom, comprehending it according to its meaning, attributes, and letters, then, Ānanda, those sons or daughters of good families should know with certainty that the tathāgatas, arhats, perfectly complete buddhas had been face-to-face with them. Ānanda, if any sons or daughters of good families, on hearing this profound perfection of wisdom being taught, do not turn away from it or speak ill of it, but if after hearing it they acquire resolute belief, then, Ānanda, those sons or daughters of good families should know that they have acted in the service of the conquerors of the past, generated the roots of virtue, and been assisted by a spiritual mentor.

“Ānanda, also certain sons or daughters of good families¹⁰⁶⁴ have generated the roots of virtue in reference to tathāgatas, arhats, perfectly complete buddhas and unfailingly become śrāvakas or pratyekabuddhas or buddhas. Nevertheless, Ānanda, bodhisattva great beings should reach a very full understanding¹⁰⁶⁵ by practicing the perfection of generosity, practicing the perfection of ethical discipline, practicing the perfection of tolerance, practicing the perfection of perseverance, practicing the perfection of meditative concentration, and practicing the perfection of wisdom; by practicing the emptiness of internal phenomena, practicing the emptiness of external phenomena, practicing the emptiness of external and internal phenomena, practicing the emptiness of emptiness, practicing the emptiness of great extent, practicing the emptiness of ultimate reality, practicing the emptiness of conditioned phenomena, practicing the emptiness of unconditioned phenomena, practicing the emptiness of the unlimited, practicing the emptiness of that which has neither beginning nor end, practicing the emptiness of nonexclusion, practicing the emptiness of inherent nature, practicing the emptiness of all phenomena, practicing the emptiness of intrinsic defining characteristics, practicing the emptiness of that which cannot be apprehended, practicing the emptiness of nonentities, practicing the emptiness of essential nature, and practicing the emptiness of an essential nature of nonentities; by practicing the applications of mindfulness, practicing the correct exertions, practicing the supports for miraculous ability, practicing the faculties, practicing the powers, practicing the branches of enlightenment, and practicing the noble eightfold path; by practicing the truths of the noble ones, practicing the meditative concentrations, practicing the immeasurable attitudes, practicing the formless absorptions, practicing the liberations, practicing the serial steps of meditative absorption, practicing the emptiness, signlessness, and wishlessness gateways to liberation, practicing the extrasensory powers, practicing the meditative stabilities, and practicing the dhāraṇī gateways; by practicing the powers of the tathāgatas, practicing the fearlessnesses, practicing the kinds of exact knowledge, practicing great compassion, and practicing the eighteen distinct qualities of the buddhas; and by practicing the fruit of having entered the stream, practicing the fruit of once-returner, practicing the fruit of non-returner, practicing arhatship, practicing individual enlightenment, practicing the knowledge of the aspects of the path, and practicing all-aspect omniscience.

“Bodhisattva great beings with a very full understanding who practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; who practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; who practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; who practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the liberations, practice the serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways; who practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas; and who practice omniscience, practice the knowledge of the aspects of the path, and practice all-aspect omniscience do not become śrāvakas or pratyekabuddhas.

“Therefore, Ānanda, I entrust this profound perfection of wisdom to you. Ānanda, even if, from the Dharma that I have explained, as much as there is, you were to subsequently squander and discard all those teachings of the Dharma of mine that you have held and mastered, with the exception of the perfection of wisdom, then, Ānanda, I would not consider you to be at fault on that account. On the other hand, Ānanda, if you were to subsequently squander or discard this profound perfection of wisdom that you have held and mastered, then, Ānanda, I would consider you to be at fault on that account. Therefore, Ānanda, I entrust this profound perfection of wisdom to you, so of course¹⁰⁶⁶ you should take it up, uphold it, recite it, master it, and grasp it absolutely in your mind. You should grasp it well, master it well, retain it well, and comprehend it well, complete in its letters, stems, inflected words, and explanations.

“Ānanda, any sons or daughters of good families who take up, uphold, recite, and master this profound perfection of wisdom will take up the enlightenment of the lord buddhas of the past, future, and present. Ānanda, any sons or daughters of good families who take up this profound perfection of wisdom will facilitate¹⁰⁶⁷ the enlightenment of the lord buddhas of the past, future, and present. Ānanda, those who wish to serve, respect, honor, and worship me face-to-face with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and banners should take up, uphold, recite, and master this profound perfection of wisdom, and, having taken up, upheld, recited, and mastered this profound perfection of wisdom, should serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and banners. If they serve, respect, honor, and worship the perfection of wisdom, they will also worship me, and they will also worship the lord buddhas of the past, future, and present. Ānanda, any who honor, delight in, and resolutely believe in this profound perfection of wisdom when it is being taught, will honor, delight in, and resolutely believe in the lord buddhas of the past, future, and present.

“Ānanda, if I am dear and pleasing to you, if you say you have not forsaken me, then, Ānanda, this perfection of wisdom should be dear and pleasing to you, and you should not forsake it, so of course you should not squander even a single word of this profound perfection of wisdom. Ānanda, commencing from the entrusting of this profound perfection of wisdom, I have imparted a great many teachings to you, but, in short, Ānanda, just as I have been your teacher, so this perfection of wisdom is also your teacher. Therefore, Ānanda, with this measureless bestowal, I entrust this profound perfection of wisdom to you. Therefore, Ānanda, I declare in the presence of the world with its gods, humans, and asuras that anyone who would not forsake the Buddha, who would not forsake the Dharma, who would not forsake the Saṅgha, who would not forsake the lord buddhas of the past, future, and present, and who would not forsake the enlightenment of the lord buddhas of the past, future, and present should not forsake this perfection of wisdom. This is my instruction.

“Ānanda, any sons or daughters of good families who take up, uphold, recite, propagate, master, and focus their attention correctly on this profound perfection of wisdom, and also explain this perfection of wisdom in detail to others in many rounds of teaching, and teach it, disclose it, make it known, establish it, interpret it, analyze it, elucidate it, and completely disclose it to others, will swiftly fully awaken to unsurpassed, perfect, complete enlightenment and be approaching all-aspect omniscience. If you ask why, Ānanda, it is because the unsurpassed, perfect, complete enlightenment of the lord buddhas originates from this perfection of wisdom, which is to say, Ānanda, the unsurpassed, perfect, complete enlightenment of the tathāgatas, arhats, perfectly complete buddhas of the past, however many lord buddhas who appeared, originated from this perfection of wisdom; and, Ānanda, the unsurpassed, perfect, complete enlightenment of the tathāgatas, arhats, perfectly complete buddhas of the future, however many lord buddhas who will appear, will originate from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the eastern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the southern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the western direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the northern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the intermediate northeastern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the intermediate southeastern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the intermediate southwestern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the intermediate northwestern direction teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the direction below teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the direction above teaching the Dharma at the present time, the unsurpassed, perfect, complete enlightenment of those lord buddhas also originates from this perfection of wisdom.

“Therefore, Ānanda, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment, and who wish to train in the six perfections, should train in this profound perfection of wisdom. If you ask why, Ānanda, it is because the perfection of wisdom is the mother, the one who gives birth to bodhisattva great beings. Ānanda, all those bodhisattva great beings who train in the six perfections will be emancipated in unsurpassed, perfect, complete enlightenment. Therefore, Ānanda, I entrust and further entrust these six perfections to you, again and again.

“If you ask why, Ānanda, it is because this is the repository of the Dharma of the tathāgatas, arhats, perfectly complete buddhas. This repository of the six perfections is thus the inexhaustible repository of the Dharma. Ānanda, however many tathāgatas, arhats, perfectly complete buddhas there are residing and maintaining themselves in the immeasurable, countless, boundless world systems of the ten directions teaching the Dharma at the present time, these lord buddhas also teach the Dharma from this repository of the six perfections. Ānanda, however many tathāgatas, arhats, perfectly complete buddhas appeared in the past, they also, having trained in these six perfections, fully awakened to unsurpassed, perfect, complete enlightenment and taught the Dharma. Ānanda, however many tathāgatas, arhats, perfectly complete buddhas will appear in the future, they also, having trained in these six perfections, will fully awaken to unsurpassed, perfect, complete enlightenment and will also teach the Dharma. Ānanda, however many śrāvakas of the lord buddhas of the past, future, and present there are, they too, having trained in this very perfection of wisdom, passed into final nirvāṇa, pass into final nirvāṇa, and will pass into final nirvāṇa

“Ānanda, even if you were to teach the Dharma, commencing with the level of the śrāvakas, to individuals in the vehicle of the śrāvakas, and all the beings, however many there are in the billionfold world system, were, through that teaching of the Dharma, to realize the state of arhatship, you, a śrāvaka, would not have accomplished the task of my śrāvakas. But, Ānanda, if you were to speak and teach to bodhisattva great beings even a few words associated with the perfection of wisdom, you, a śrāvaka, would have pleased me, and, being a śrāvaka, you would have accomplished the task of a śrāvaka.

“Ānanda, if however many beings there are in the billionfold world system were simultaneously to realize arhatship through that former teaching of the Dharma, do you think that the foundations of meritorious action that arose from the generosity of those arhats, the foundations of meritorious action that arose from their ethical discipline, and the foundations of meritorious action that arose from their meditation would be many?”

“Yes, they would, Blessed Lord. They would, Sugata,” he replied.

“Ānanda,” continued the Blessed One, “if an individual in the vehicle of the śrāvakas were to teach the Dharma associated with the perfection of wisdom to bodhisattva great beings for even as little as one day, their merit would increase even more than that. Ānanda, leaving aside one day, if an individual in the vehicle of the śrāvakas were to teach the Dharma associated with the perfection of wisdom to bodhisattva great beings for half a day; or, Ānanda, leaving aside half a day, if they were to do so for one morning; or, Ānanda, leaving aside one morning, if they were to do so for about half an hour; or, Ānanda, leaving aside half an hour, if they were to do so for an instant, a moment, or a split second, even then, Ānanda, their merit would increase still more. They would surpass even the roots of virtue of all those sons or daughters of good families in the vehicles of the śrāvakas and pratyekabuddhas.

“Ānanda, if bodhisattva great beings were to teach the Dharma associated with the perfection of wisdom to individuals in the vehicle of the bodhisattvas for even as little as one day, or half a day, or one morning, or about half an hour, or an instant, a moment, or a split second, then, Ānanda, those bodhisattva great beings would surpass the roots of virtue of all those sons or daughters of good families in the vehicles of the śrāvakas and pratyekabuddhas.

“If you ask why, it is because they themselves wish to fully awaken to unsurpassed, perfect, complete enlightenment, and they also encourage others toward unsurpassed, perfect, complete enlightenment, and cause them to delight in it, fill them with enthusiasm for it, and perfectly secure and perfectly establish them in it. Ānanda, bodhisattva great beings who practice the six perfections; who practice the four correct exertions, practice the four supports for miraculous ability, practice the five faculties, practice the five powers, practice the seven branches of enlightenment, and practice the noble eightfold path; who practice the four truths of the noble ones, practice the four meditative concentrations, practice the four immeasurable attitudes, practice the four formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways; who practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great compassion, practice the eighteen distinct qualities of the buddhas; and who practice the fruit of having entered the stream, practice the fruit of once-returner, practice the fruit of non-returner, practice arhatship, practice individual enlightenment, practice the knowledge of the aspects of the path, and practice all-aspect omniscience flourish on account of that root of virtue. It is impossible it would dwindle away from unsurpassed, perfect, complete enlightenment. There is no chance, no possibility.”

When this perfection of wisdom was being explained, the Blessed One manifested a performance of his miraculous abilities in the presence of the four assemblies and the gods, human beings, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who were there, manifesting such a performance of his miraculous abilities that they all saw the tathāgata, arhat, perfectly complete Buddha Akṣobhya, surrounded by and at the head of a large retinue that resembled an unagitated ocean comprising a community of monks, all of whom were, in their entirety, arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction, supreme in their perfection of all mental¹⁰⁶⁸ powers, and bodhisattva great beings.

Then the Blessed One withdrew the performance of his miraculous ability. Having withdrawn that performance of his miraculous ability, those four assemblies no longer saw the tathāgata, arhat, perfectly complete Buddha Akṣobhya. They no longer saw those who were śrāvakas or those in the vehicle of the bodhisattvas. They no longer saw the field of the tathāgata, arhat, perfectly complete Buddha Akṣobhya. The monastic assembly with the Buddha no longer appeared within the range of their vision. If you ask why, it is because the tathāgata, arhat, perfectly complete Buddha had withdrawn the performance of his miraculous ability. That is why they did not see.

Then the Blessed One asked the venerable Ānanda, “Do you now see the buddhafield of the Tathāgata Akṣobhya, the tathāgata, arhat, perfectly complete Buddha Akṣobhya, and his monastic community and community of bodhisattvas?”

Ānanda replied, “Blessed Lord, I no longer see that buddhafield. I also no longer see that tathāgata. I also no longer see that monastic community, and I also no longer see that community of bodhisattvas. They are not within the range of my vision.”

“In the same way, Ānanda,” continued the Blessed One, “there are no phenomena that appear within the range of vision. There is nothing that appears to anything. There is nothing that sees anything. There is nothing that knows anything. Ānanda, just as the tathāgata, arhat, perfectly complete Buddha Akṣobhya, those śrāvakas, those individuals in the vehicle of the bodhisattvas, and those buddhafields do not appear within the range of vision, in the same way all phenomena do not appear within the range of vision. There is nothing that appears to anything. There is nothing that sees anything. There is nothing that knows anything. Ānanda, all phenomena are without a knower, without a seer, without activity,¹⁰⁶⁹ and incapable of doing anything. If you ask why, Ānanda, it is because like space, which is without activity, all phenomena are without activity and without a grasper. Ānanda, all phenomena are like an illusory person, inconceivable. Ānanda, all phenomena are without a mind, and because their defining characteristic is that each is established separately as a fabrication and therefore essenceless, without feelings. Bodhisattva great beings who practice accordingly practice the perfection of wisdom without a fixation on any phenomenon at all.

“Ānanda, bodhisattva great beings who train in that manner train in the perfection of wisdom. Bodhisattva great beings who wish to complete all the perfections should train in the perfection of wisdom. Those who train in that manner are said to be supreme, said to be foremost, said to be excellent, said to be perfect, said to be the best, said to be the greatest, said to be unsurpassed, said to be unexcelled, said to be unequaled, and said to be equal to the unequaled. They have become a benefit to all worlds, a happiness to all worlds, protectors of the unprotected, and are authorized by the buddhas and praised by the buddhas. While abiding in it, even if the tathāgatas, arhats, perfectly complete buddhas were to raise up this billionfold world system with their right hand and place it back, those beings would not know that this billionfold world system was raised up, or that it was placed back. If you ask why, Ānanda, it is because through having trained in this very perfection of wisdom, the lord buddhas of the past, future, and present achieve the unimpeded transcendental knowledge and seeing of phenomena. Ānanda, among all the trainings, however many trainings there are, the training in the perfection of wisdom is said to be supreme, said to be foremost, said to be excellent, said to be perfect, said to be the best, said to be the greatest, said to be unsurpassed, said to be unexcelled, said to be unequaled, and said to be equal to the unequaled.

“Ānanda, to wish to take the measure or set the limits of the perfection of wisdom would simply be to wish to take the measure or set the limits of space. If you ask why, Ānanda, it is because the perfection of wisdom is immeasurable. Ānanda, I have not taught that the perfection of wisdom can be measured. A cluster of words, a cluster of stems,¹⁰⁷⁰ a cluster of inflected words are measurable, but the perfection of wisdom is immeasurable.”