The Perfection of Wisdom in One Hundred Thousand Lines

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they observe that all phenomena are ‘empty’?” asked Subhūti.

“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend that the emptiness of internal phenomena is ‘the emptiness of internal phenomena,’ do not apprehend that the emptiness of external phenomena is ‘the emptiness of external phenomena,’ do not apprehend that the emptiness of external and internal phenomena is ‘the emptiness of external and internal phenomena,’ do not apprehend that the emptiness of emptiness is ‘the emptiness of emptiness,’ do not apprehend that the emptiness of great extent is ‘the emptiness of great extent,’ do not apprehend that the emptiness of ultimate reality is ‘the emptiness of ultimate reality,’ do not apprehend that the emptiness of conditioned phenomena is ‘the emptiness of conditioned phenomena,’ do not apprehend that the emptiness of unconditioned phenomena is ‘the emptiness of unconditioned phenomena,’ do not apprehend that the emptiness of the unlimited is ‘the emptiness of the unlimited,’ do not apprehend that the emptiness of that which has neither beginning nor end is ‘the emptiness of that which has neither beginning nor end,’ do not apprehend that the emptiness of nonexclusion’ is ‘the emptiness of nonexclusion,’ do not apprehend that the emptiness of inherent nature is ‘the emptiness of inherent nature,’ do not apprehend that the emptiness of all phenomena is ‘the emptiness of all phenomena,’ and do not apprehend that the emptiness of intrinsic defining characteristics is ‘the emptiness of intrinsic defining characteristics.’

“Abiding in those fourteen emptinesses, bodhisattva great beings do not apprehend that physical forms are ‘empty’ or are ‘not empty,’ do not apprehend that feelings are ‘empty’ or are ‘not empty,’ do not apprehend that perceptions are ‘empty’ or are ‘not empty,’ do not apprehend that formative predispositions are ‘empty’ or are ‘not empty,’ and do not apprehend that consciousness is ‘empty’ or is ‘not empty.’ They do not apprehend that the eyes are ‘empty’ or are ‘not empty,’ do not apprehend that the ears are ‘empty’ or are ‘not empty,’ do not apprehend that the nose is ‘empty’ or is ‘not empty,’ do not apprehend that the tongue is ‘empty’ or is ‘not empty,’ do not apprehend that the body is ‘empty’ or is ‘not empty,’ and do not apprehend that the mental faculty is ‘empty’ or is ‘not empty.’ They do not apprehend that sights are ‘empty’ or are ‘not empty,’ do not apprehend that sounds are ‘empty’ or are ‘not empty,’ do not apprehend that odors are ‘empty’ or are ‘not empty,’ do not apprehend that tastes are ‘empty’ or are ‘not empty,’ do not apprehend that tangibles are ‘empty’ or are ‘not empty,’ and do not apprehend that mental phenomena are ‘empty’ or are ‘not empty.’ They do not apprehend that visual consciousness is ‘empty’ or is ‘not empty,’ do not apprehend that auditory consciousness is ‘empty’ or is ‘not empty,’ do not apprehend that olfactory consciousness is ‘empty’ or is ‘not empty,’ do not apprehend that gustatory consciousness is ‘empty’ or is ‘not empty,’ do not apprehend that tactile consciousness is ‘empty’ or is ‘not empty,’ and do not apprehend that mental consciousness is ‘empty’ or is ‘not empty.’ They do not apprehend that visually compounded sensory contact is ‘empty’ or is ‘not empty,’ do not apprehend that aurally compounded sensory contact is ‘empty’ or is ‘not empty,’ do not apprehend that nasally compounded sensory contact is ‘empty’ or is ‘not empty,’ do not apprehend that lingually compounded sensory contact is ‘empty’ or is ‘not empty,’ do not apprehend that corporeally compounded sensory contact is ‘empty’ or is ‘not empty,’ and do not apprehend that mentally compounded sensory contact is ‘empty’ or is ‘not empty.’ They do not apprehend that feelings conditioned by visually compounded sensory contact are ‘empty’ or are ‘not empty,’ do not apprehend that feelings conditioned by aurally compounded sensory contact are ‘empty’ or are ‘not empty,’ do not apprehend that feelings conditioned by nasally compounded sensory contact are ‘empty’ or are ‘not empty,’ do not apprehend that feelings conditioned by lingually compounded sensory contact are ‘empty’ or are ‘not empty,’ do not apprehend that feelings conditioned by corporeally compounded sensory contact are ‘empty’ or are ‘not empty,’ and do not apprehend that feelings conditioned by mentally compounded sensory contact are ‘empty’ or are ‘not empty.’

“They do not apprehend that the earth element is ‘empty’ or is ‘not empty,’ do not apprehend that the water element is ‘empty’ or is ‘not empty,’ do not apprehend that the fire element is ‘empty’ or is ‘not empty,’ do not apprehend that the wind element is ‘empty’ or is ‘not empty,’ do not apprehend that the space element is ‘empty’ or is ‘not empty,’ and do not apprehend that the consciousness element is ‘empty’ or is ‘not empty.’

“They do not apprehend that ignorance is ‘empty’ or is ‘not empty,’ do not apprehend that formative predispositions are ‘empty’ or are ‘not empty,’ do not apprehend that consciousness is ‘empty’ or is ‘not empty,’ do not apprehend that name and form are ‘empty’ or are ‘not empty,’ do not apprehend that the six sense fields are ‘empty’ or are ‘not empty,’ do not apprehend that sensory contact is ‘empty’ or is ‘not empty,’ do not apprehend that sensation is ‘empty’ or is ‘not empty,’ do not apprehend that craving is ‘empty’ or is ‘not empty,’ do not apprehend that grasping is ‘empty’ or is ‘not empty,’ do not apprehend that the rebirth process is ‘empty’ or is ‘not empty,’ do not apprehend that birth is ‘empty’ or is ‘not empty,’ and do not apprehend that aging and death are ‘empty’ or are ‘not empty.’

“They do not apprehend that the perfection of generosity is ‘empty’ or is ‘not empty,’ do not apprehend that the perfection of ethical discipline is ‘empty’ or is ‘not empty,’ do not apprehend that the perfection of tolerance is ‘empty’ or is ‘not empty,’ do not apprehend that the perfection of perseverance is ‘empty’ or is ‘not empty,’ do not apprehend that the perfection of meditative concentration is ‘empty’ or is ‘not empty,’ and do not apprehend that the perfection of wisdom is ‘empty’ or is ‘not empty.’

“They do not apprehend that the emptiness of internal phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of external phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of external and internal phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of emptiness is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of great extent is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of ultimate reality is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of conditioned phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of unconditioned phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of the unlimited is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of that which has neither beginning nor end is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of nonexclusion is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of inherent nature is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of all phenomena is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of intrinsic defining characteristics is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of that which cannot be apprehended is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of nonentities is ‘empty’ or is ‘not empty,’ do not apprehend that the emptiness of essential nature is ‘empty’ or is ‘not empty,’ and do not apprehend that the emptiness of an essential nature of nonentities is ‘empty’ or is ‘not empty.’

“They do not apprehend that the four applications of mindfulness are ‘empty’ or are ‘not empty,’ do not apprehend that the four correct exertions are ‘empty’ or are ‘not empty,’ do not apprehend that the four supports for miraculous ability are ‘empty’ or are ‘not empty,’ do not apprehend that the five faculties are ‘empty’ or are ‘not empty,’ do not apprehend that the five powers are ‘empty’ or are ‘not empty,’ do not apprehend that the seven branches of enlightenment are ‘empty’ or are ‘not empty,’ and do not apprehend that the noble eightfold path is ‘empty’ or is ‘not empty.’

“They do not apprehend that the four truths of the noble ones are ‘empty’ or are ‘not empty,’ do not apprehend that the four meditative concentrations are ‘empty’ or are ‘not empty,’ do not apprehend that the four immeasurable attitudes are ‘empty’ or are ‘not empty,’ do not apprehend that the four formless absorptions are ‘empty’ or are ‘not empty,’ do not apprehend that the eight liberations are ‘empty’ or are ‘not empty,’ do not apprehend that the nine serial steps of meditative absorption are ‘empty’ or are ‘not empty,’ do not apprehend that the emptiness, signlessness, and wishlessness gateways to liberation are ‘empty’ or are ‘not empty,’ do not apprehend that the extrasensory powers are ‘empty’ or are ‘not empty,’ do not apprehend that the meditative stabilities are ‘empty’ or are ‘not empty,’ and do not apprehend that the dhāraṇī gateways are ‘empty’ or are ‘not empty.’

“They do not apprehend that the ten powers of the tathāgatas are ‘empty’ or are ‘not empty,’ do not apprehend that the four fearlessnesses are ‘empty’ or are ‘not empty,’ do not apprehend that the four kinds of exact knowledge are ‘empty’ or are ‘not empty,’ do not apprehend that great compassion is ‘empty’ or is ‘not empty,’ and do not apprehend that the eighteen distinct qualities of the buddhas are ‘empty’ or are ‘not empty,’

‘They do not apprehend that the fruit of having entered the stream is ‘empty’ or is ‘not empty,’ do not apprehend that the fruit of once-returner is ‘empty’ or is ‘not empty,’ do not apprehend that the fruit of non-returner is ‘empty’ or is ‘not empty,’ do not apprehend that arhatship is ‘empty’ or is ‘not empty,’ do not apprehend that individual enlightenment is ‘empty’ or is ‘not empty,’ do not apprehend that the knowledge of the aspects of the path is ‘empty’ or is ‘not empty,’ and do not apprehend that all-aspect omniscience is ‘empty’ or is ‘not empty.’ They do not apprehend that the realm of the conditioned is ‘empty’ or is ‘not empty,’ and do not apprehend that the realm of the unconditioned is ‘empty’ or is ‘not empty.’

“They observe that whatever gift bodhisattva great beings practicing this perfection of wisdom offer, be it a gift of food, or drink, or vehicles, or clothing, or flowers, or garlands, or incense, or unguents, or bedding, or lodging, or sustenance, or resources, or whatever other resources humans might need, that gift is ‘empty’ of it. They observe that those who are generous and those toward whom they are generous are also ‘empty,’ so there is no occasion for miserliness or acquisitiveness. If you ask why, it is because starting from their first setting of the mind, up to being seated at the site of enlightenment, for bodhisattva great beings who practice the perfection of wisdom, all of those conceptualizations do not exist. Just as the tathāgatas, arhats, perfectly complete buddhas who fully awaken to unsurpassed, perfect, complete enlightenment are never miserly or acquisitive, so also for bodhisattva great beings who practice the perfection of wisdom miserly thoughts or acquisitive thoughts do not arise. It is thus that this very perfection of wisdom is the teacher of bodhisattva great beings, and it is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of generosity.”

“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of ethical discipline?” asked Subhūti.

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, abiding in the perfection of wisdom, do not provide an opportunity for the mind [set on] the level of the śrāvakas or the pratyekabuddhas. If you ask why, it is because they do not apprehend the level of the śrāvakas or the level of the pratyekabuddhas‍—that level of the śrāvakas or that level of the pratyekabuddhas to which they would dedicate, and indeed they do not apprehend that mind. Starting from their first setting of the mind, up to being seated at the site of enlightenment, they themselves abstain from killing, encourage others to abstain from killing, praise abstention from killing, and when others abstain from killing give them praise and approval. They themselves abstain from stealing, encourage others to abstain from stealing, praise abstention from stealing, and when others abstain from stealing give them praise and approval. They themselves abstain from sexual misconduct, encourage others to abstain from sexual misconduct, praise abstention from sexual misconduct, and when others abstain from sexual misconduct give them praise and approval. They themselves abstain from falsehood, encourage others to abstain from falsehood, praise abstention from falsehood, and when others abstain from falsehood give them praise and approval. They themselves abstain from slander, encourage others to abstain from slander, praise abstention from slander, and when others abstain from slander give them praise and approval. They themselves abstain from verbal abuse, encourage others to abstain from verbal abuse, praise abstention from verbal abuse, and when others abstain from verbal abuse give them praise and approval. They themselves abstain from nonsensical chatter, encourage others to abstain from nonsensical chatter, praise abstention from nonsensical chatter, and when others abstain from nonsensical chatter give them praise and approval. They themselves abstain from covetousness, encourage others to abstain from covetousness, praise abstention from covetousness, and when others abstain from covetousness give them praise and approval. They themselves abstain from malice, encourage others to abstain from malice, praise abstention from malice, and when others abstain from malice give them praise and approval. They themselves abstain from wrong views, encourage others to abstain from wrong views, praise abstention from wrong views, and when others abstain from wrong views give them praise and approval. Through this ethical discipline they do not become attached even to the attributes of the śrāvakas or the pratyekabuddhas, let alone to any lower down than those. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of ethical discipline.”

“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of tolerance?”

“Subhūti,” replied the Blessed One, “here, while bodhisattva great beings are dwelling in the perfection of wisdom, a tolerance in accordance with that arises and they think, ‘There is no phenomenon at all here that arises or ceases, or originates or gets old¹⁰⁸² or dies, or is scolded, or abused, or cut, or chopped, or struck.’ Therefore, starting from their first setting of the mind, up to being seated at the site of enlightenment, if all beings approached them and scolded or abused them, or hit them with stones and clubs, or struck them with weapons and cut and chopped them, they would think, ‘Oh, how wonderful is this reality of phenomena as it pertains to phenomena, in that there is no phenomenon at all that has scolded, abused, cut, chopped, struck, or fettered it.’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of tolerance.”

“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of perseverance?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, abiding in the perfection of wisdom and positioned on the four supports for miraculous ability, with skill in means develop physical and mental perseverance. They travel through one world system, or a hundred world systems, or a thousand world systems, or a hundred thousand world systems, or ten million world systems, or a billion world systems, or ten billion world systems, or a trillion world systems, or a quintillion world systems and teach the Dharma to beings, establishing them in the perfection of generosity, establishing them in the perfection of ethical discipline, establishing them in the perfection of tolerance, establishing them in the perfection of perseverance, establishing them in the perfection of meditative concentration, establishing them in the perfection of wisdom, establishing them in all the factors conducive to enlightenment, establishing them in the fruit of having entered the stream, establishing them in the fruit of once-returner, establishing them in the fruit of non-returner, establishing them in arhatship, establishing them in individual enlightenment, and establishing them in unsurpassed, perfect, complete enlightenment. Furthermore, of course they establish them in such a way that they are not established in the realm of conditioned phenomena or in the realm of unconditioned phenomena. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of perseverance.”

“Blessed Lord, how do bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of meditative concentration?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings, abiding in the perfection of wisdom, setting aside the meditative stabilization of the tathāgatas, become absorbed in all those meditative stabilities, as many as there are, whether they are the meditative stabilities of the śrāvakas, the meditative stabilities of the pratyekabuddhas, or the meditative stabilities of the bodhisattvas. Abiding in those meditative stabilities, they become absorbed in and arise from the eight liberations consecutively and in reverse order. If you ask what the eight are, Subhūti, here bodhisattva great beings with physical forms observe physical forms. This is the first liberation. With the perception of no internal physical forms, they observe external physical forms. This is the second liberation. They are intent on pleasant states. This is the third liberation. Having completely transcended the perception of physical forms in all respects so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ This is the fourth liberation. Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ This is the fifth liberation. Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ This is the sixth liberation. Having completely transcended the sphere of nothing-at-all in all respects, they achieve and maintain the sphere of neither perception nor nonperception. This is the seventh liberation. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings. This is the eighth liberation. In this way they become absorbed in, and arise from, these eight liberations consecutively and in reverse order.

“They become absorbed in and arise from the nine serial steps of meditative absorption consecutively and in reverse order. If you ask what the nine are, Subhūti, here, bodhisattva great beings achieve and maintain the first meditative concentration, which is detached from sense objects, is detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment.

“Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability.

“On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which the noble ones say, ‘They are mindful, abiding in bliss, and equanimous.’

“On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the utterly pure fourth meditative concentration without bliss or suffering.

“Having completely transcended the perception of physical forms in all respects so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’

“Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’

“Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’

“Having completely transcended the sphere of nothing-at-all in all respects, they achieve and maintain the sphere of neither perception nor nonperception.

“Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings.

“In this way they become absorbed in, and arise from, these nine serial steps of meditative absorption consecutively and in reverse order.

“Having differentiated these eight liberations and nine serial steps of meditative absorption, they become absorbed in the yawning lion meditative stability.

“Having become absorbed¹⁰⁸³ in this meditative stability, they investigate each of the twelve links of dependent origination consecutively and in reverse order. There, if you ask what the twelve links of dependent origination are, Subhūti, they investigate how ‘formative predispositions are from ignorance as the condition,’ investigate how ‘consciousness is from formative predispositions as the condition,’ investigate how ‘name and form are from consciousness as the condition,’ investigate how ‘the six sense fields are from name and form as the condition,’ investigate how ‘sensory contact is from the six sense fields as the condition,’ investigate how ‘sensation is from sensory contact as the condition,’ investigate how ‘craving is from sensation as the condition,’ investigate how ‘grasping is from craving as the condition,’ investigate how ‘the rebirth process is from grasping as the condition,’ investigate how ‘birth is from the rebirth process as the condition,’ investigate how ‘aging and death are from birth as the condition,’ investigate how ‘sorrow, lamentation, suffering, discomfort, and agitation are from aging and death as the condition,’ and investigate how ‘in this manner this great heap of suffering thus originates in the world.’

“They investigate how ‘if there are no aging and death, there is no origination of sorrow, lamentation, suffering, discomfort, and agitation‍—this great heap of suffering’; investigate how ‘if there is no birth, there is no origination of aging and death’; investigate how ‘if there is no rebirth process, there is no origination of birth’; investigate how ‘if there is no grasping, there is no origination of the rebirth process;’; investigate how ‘if there is no craving, there is no origination of grasping’; investigate how ‘if there is no sensation, there is no origination of craving’; investigate how ‘if there is no sensory contact, there is no origination of sensation’; investigate how ‘if there are no six sense fields, there is no origination of sensory contact’; investigate how ‘if there are no name and form, there is no origination of the six sense fields’; investigate how ‘if there is no consciousness, there is no origination of name and form’; investigate how ‘if there are no formative predispositions, there is no origination of consciousness’; and investigate how ‘if there is no ignorance, there is no origination of formative predispositions.’

“It is in this way that they investigate each of the twelve links of dependent origination consecutively and in reverse order and also dedicate this root of virtue, making common cause with all beings, to unsurpassed, perfect, complete enlightenment, so of course they make this dedication in such a way that it will not be with the threefold awareness of someone like them who makes the dedication, of something like that which is the dedication, and of something to which the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of meditative concentration.

“Subhūti, if you ask what the bodhisattva great beings’ yawning lion meditative stability is, Subhūti, here bodhisattva great beings achieve and maintain the first meditative concentration, which is detached from sense objects, is detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment. Having arisen from that first meditative concentration, they become absorbed in the second meditative concentration. Having arisen from that second meditative concentration, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the sphere of infinite space. Having arisen from that sphere of infinite space, they become absorbed in the sphere of infinite consciousness. Having arisen from that sphere of infinite consciousness, they become absorbed in the sphere of nothing-at-all. Having arisen from that sphere of nothing-at-all, they become absorbed in the sphere of neither perception nor nonperception.

“Having arisen from that sphere of neither perception nor nonperception, they become absorbed in cessation. Having arisen from absorption in cessation, they become absorbed in the sphere of neither perception nor nonperception. Having arisen from that sphere of neither perception nor nonperception, they become absorbed in the sphere of nothing-at-all. Having arisen from that sphere of nothing-at-all, they become absorbed in the sphere of infinite consciousness. Having arisen from that sphere of infinite consciousness, they become absorbed in the sphere of infinite space. Having arisen from that sphere of infinite space, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the second meditative concentration. And having arisen from that second meditative concentration, they become absorbed in the first meditative concentration.

“Having matured this yawning lion meditative stability, they become absorbed in the surmounting¹⁰⁸⁴ meditative stability. Subhūti, if you ask what the bodhisattva great beings’ surmounting meditative stability is, Subhūti, here bodhisattva great beings achieve and maintain the first meditative concentration, which is detached from sense objects, is detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment. Having arisen from that first meditative concentration, they achieve and maintain the second meditative concentration. Having arisen from that second meditative concentration, they achieve and maintain the third meditative concentration. Having arisen from that third meditative concentration they achieve and maintain the fourth meditative concentration. Having arisen from that fourth meditative concentration, they achieve and maintain the absorption in the sphere of infinite space. Having arisen from the absorption in the sphere of infinite space, they achieve and maintain the absorption in the sphere of infinite consciousness. Having arisen from the absorption in the sphere of infinite consciousness, they achieve and maintain the absorption in the sphere of nothing-at-all. Having arisen from the absorption in the sphere of nothing-at-all, they achieve and maintain the absorption in the sphere of neither perception nor nonperception. Having arisen from the absorption in the sphere of neither perception nor nonperception, they achieve and maintain the cessation of perceptions and feelings.

Having arisen from absorption in cessation, they become absorbed in the first meditative concentration. Having arisen from that first meditative concentration, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the second meditative concentration. Having arisen from that second meditative concentration, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the absorption in the sphere of infinite space. Having arisen from the absorption in the sphere of infinite space, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the absorption in the sphere of infinite consciousness. Having arisen from the absorption in the sphere of infinite consciousness, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the absorption in the sphere of nothing-at-all. Having arisen from the absorption in the sphere of nothing-at-all, they become absorbed in the absorption in cessation. Having arisen from absorption in cessation, they become absorbed in the absorption in the sphere of neither perception nor nonperception. Then, arising from the absorption of the sphere of neither perception nor nonperception, they become absorbed in the absorption of cessation. Having arisen from absorption in cessation, they make it into a mind that is not stabilized in meditation.¹⁰⁸⁵ From the mind that is not stabilized in meditation, they become absorbed in the absorption of cessation. Having arisen from absorption in cessation, they stay¹⁰⁸⁶ in the mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the absorption in the sphere of neither perception nor nonperception. Having arisen from the absorption in the sphere of neither perception nor nonperception, they stay in the mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the absorption in the sphere of nothing-at-all. Having arisen from the absorption in the sphere of nothing-at-all, they stay in the mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the absorption in the sphere of infinite consciousness. Having arisen from the absorption in the sphere of infinite consciousness, they stay in the mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the fourth meditative concentration. Having arisen from the fourth meditative concentration, they make it into a mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the third meditative concentration. Having arisen from the third meditative concentration, they make it into a mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the second meditative concentration. Having arisen from the second meditative concentration, they make it into a mind that is not stabilized in meditation. From the mind that is not stabilized in meditation, they become absorbed in the first meditative concentration. Having arisen from the first meditative concentration, they make it into a mind that is not stabilized in meditation. Abiding in this surmounting meditative stability, they attain the sameness of all phenomena. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, incorporate the perfection of meditative concentration.”

This completes the fifty-second chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”