The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti thought, “Since the perfection of wisdom is indeed profound, and the enlightenment of the tathāgatas, arhats, perfectly complete buddhas is also profound, I should question the tathāgata, arhat, perfectly complete Buddha about it.’ Thereupon the venerable Subhūti said to the Blessed One, “Blessed Lord, the perfection of wisdom is inexhaustible.”

“Subhūti, the perfection of wisdom is inexhaustible because space is inexhaustible,” replied the Blessed One.

Subhūti then asked, “Blessed Lord, how should the perfection of wisdom be clearly achieved?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom should be clearly achieved through inexhaustible physical forms. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible perceptions. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible formative predispositions. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible consciousness. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible eyes. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible ears. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible nose. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible tongue. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible body. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible mental faculty. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible sights. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible sounds. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible odors. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible tastes. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible tangibles. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible mental phenomena. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible visual consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible auditory consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible olfactory consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible gustatory consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible tactile consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible mental consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible visually compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible aurally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible nasally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible lingually compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible corporeally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible mentally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by visually compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by aurally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by nasally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by lingually compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by corporeally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible feelings conditioned by mentally compounded sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible earth element. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible water element. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible fire element. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible wind element. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible space element. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible consciousness element. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible ignorance. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible formative predispositions. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible consciousness. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible name and form. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible six sense fields. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible sensory contact. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible sensation. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible craving. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible grasping. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible rebirth process. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible birth. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible aging and death. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of generosity. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of ethical discipline. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of tolerance. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of perseverance. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of meditative concentration. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible perfection of wisdom. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of internal phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of external phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of external and internal phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of emptiness. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of great extent. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of ultimate reality. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of conditioned phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of unconditioned phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of the unlimited. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of that which has neither beginning nor end. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of nonexclusion. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of inherent nature. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of all phenomena. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of intrinsic defining characteristics. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of that which cannot be apprehended. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of nonentities. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of essential nature. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness of an essential nature of nonentities. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible applications of mindfulness. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible correct exertions. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible supports for miraculous ability. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible faculties. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible powers. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible branches of enlightenment. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible path. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible truths of the noble ones. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible meditative concentrations. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible immeasurable attitudes. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible formless absorptions. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible liberations. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible serial steps of meditative absorption. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible extrasensory powers. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible meditative stabilities. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible dhāraṇī gateways. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible powers of the tathāgatas. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible fearlessnesses. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible kinds of exact knowledge. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible great compassion. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible distinct qualities of the buddhas. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible fruit of having entered the stream. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible fruit of once-returner. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible fruit of non-returner. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible arhatship. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible individual enlightenment. Subhūti, the perfection of wisdom should be clearly achieved through the inexhaustible knowledge of the aspects of the path. Subhūti, the perfection of wisdom should be clearly achieved through inexhaustible all-aspect omniscience.

“Moreover, Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through physical forms, the exhaustion of which, like space, is not known.¹⁰⁷² Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through perceptions, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through formative predispositions, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the eyes, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the ears, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the nose, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the tongue, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the body, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the mental faculty, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through sights, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through sounds, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through odors, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through tastes, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through tangibles, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through mental phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through visual consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through auditory consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through olfactory consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through gustatory consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through tactile consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through mental consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through visually compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through aurally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through nasally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through lingually compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through corporeally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through mentally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by visually compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by aurally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by nasally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by lingually compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by corporeally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through feelings conditioned by mentally compounded sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the earth element, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the water element, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the fire element, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the wind element, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the space element, of which, like space, the exhausting is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the consciousness element, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through ignorance, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through formative predispositions, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through consciousness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through name form, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the six sense fields, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through sensory contact, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through sensation, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through craving, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through grasping, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the rebirth process, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through birth, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through aging and death, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of generosity, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of ethical discipline, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of tolerance, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of perseverance, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of meditative concentration, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the perfection of wisdom, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of internal phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of external phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of external and internal phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of emptiness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of great extent, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of ultimate reality, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of conditioned phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of unconditioned phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of the unlimited, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of that which has neither beginning nor end, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of nonexclusion, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of inherent nature, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of all phenomena, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of intrinsic defining characteristics, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of that which cannot be apprehended, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of nonentities, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of essential nature, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness of an essential nature of nonentities, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the applications of mindfulness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the correct exertions, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the supports for miraculous ability, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the faculties, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the powers, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the branches of enlightenment, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the path, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the truths of the noble ones, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the meditative concentrations, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the immeasurable attitudes, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the formless absorptions, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the liberations, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the serial steps of meditative absorption, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the emptiness, signlessness, and wishlessness gateways to liberation, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the extrasensory powers, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the meditative stabilities, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the dhāraṇī gateways, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the powers of the tathāgatas, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the fearlessnesses, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the kinds of exact knowledge, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through great loving kindness, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through great compassion, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the distinct qualities of the buddhas, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the fruit of having entered the stream, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the fruit of once-returner, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the fruit of non-returner, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through arhatship, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through individual enlightenment, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through the knowledge of the aspects of the path, the exhaustion of which, like space, is not known. Subhūti, the perfection of wisdom should be clearly achieved by bodhisattva great beings through all-aspect omniscience, the exhaustion of which, like space, is not known.

“Moreover, Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through ignorance,¹⁰⁷³ the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through formative predispositions, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through consciousness, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through name and form, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through the six sense fields, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through sensory contact, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through sensation, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through craving, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through grasping, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through the rebirth process, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through birth, the exhaustion of which, like space, is not known. Subhūti, bodhisattva great beings should clearly achieve the perfection of wisdom through aging, death, sorrow, lamentation, suffering, discomfort, and agitation, the exhaustion of which, like space, is not known. Subhūti, it is in that manner that bodhisattva great beings should actualize the perfection of wisdom.

“Subhūti, this is the careful observation of dependent origination and the careful observation of absolute renunciation¹⁰⁷⁴ that bodhisattva great beings make. This careful observation of dependent origination in this manner is a distinct attribute of bodhisattva great beings who are seated at the site of enlightenment. Carefully observing dependent origination in that manner, they will attain the transcendent knowledge of an all-aspect omniscient one. Subhūti, anyone who practices the perfection of wisdom and carefully observes dependent origination with this clear achievement through being like space, of which the exhaustion is not known, will not dwell on the level of the śrāvakas, or the level of the pratyekabuddhas, but will dwell in unsurpassed, perfect, complete enlightenment.

“Subhūti, all the individuals in the vehicle of the bodhisattvas who turn back do not rely on this attention that should be paid to the perfection of wisdom. They turn back because they do not know how bodhisattva great beings, when they practice the perfection of wisdom, should carefully observe and should clearly achieve dependent origination with this clear achievement through being like space, of which the exhaustion is not known. Subhūti, all those individuals in the vehicle of the bodhisattvas turn back from unsurpassed, perfect, complete enlightenment because they do not rely on this skill in means. Subhūti, all those bodhisattva great beings who indeed do not turn back from unsurpassed, perfect, complete enlightenment do not turn back from unsurpassed, perfect, complete enlightenment because they rely on this perfection of wisdom. Bodhisattva great beings who practice the perfection of wisdom in that manner, with skill in means, should carefully observe and should clearly achieve the perfection of wisdom with this clear achievement through being like space, of which the exhaustion is not known.

“Subhūti, by carefully observing dependent origination in that manner, bodhisattva great beings do not observe any phenomenon that originates without a cause. They do not observe any phenomenon that is permanent, do not observe any phenomenon that ceases, do not observe anything that is the self, do not observe anything that is a being, do not observe anything that is a life, do not observe anything that is one who goes, do not observe anything that is one who lives, do not observe anything that is a person, do not observe anything that is an individual, do not observe anything that is one born of Manu, do not observe anything that is a child of Manu, do not observe anything that is an agent, do not observe anything that is an instigator of an agent, do not observe anything that is a motivator, do not observe anything that is an inciter, do not observe anything that is an experiencer, do not observe anything that is an instigator of an experiencer, do not observe anything that is a knower, and do not observe anything that is a viewer. They do not observe that they are permanent, do not observe that they are impermanent, do not observe that they are happiness, do not observe that they are suffering, do not observe that they are a self, do not observe that they are selfless, do not observe that they are at peace, and do not observe that they are not at peace.

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should carefully observe dependent origination. Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom, they do not observe that physical forms are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that perceptions are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that formative predispositions are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the eyes are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the ears are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the nose is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the tongue is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the body is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that the mental faculty is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that sights are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that sounds are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that odors are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that tastes are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that tangibles are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that mental phenomena are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that visual consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that auditory consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that olfactory consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that gustatory consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that tactile consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that mental consciousness is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that visually compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that aurally compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that nasally compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that lingually compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that corporeally compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that mentally compounded sensory contact is permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by visually compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by aurally compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by nasally compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by lingually compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by corporeally compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace. They do not observe that feelings conditioned by mentally compounded sensory contact are permanent or impermanent, happiness or suffering, a self or selfless, or at peace or not at peace.