The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how long is it since bodhisattva great beings who possess such skill in means have set out?”

“Subhūti, bodhisattva great beings who possess such skill in means have set out for countless tens of millions of billions of eons,” replied the Blessed One.

Subhūti asked, “Blessed Lord, to how many buddhas have those bodhisattva great beings who possess such skill in means been devoted?”

“Subhūti, you should know that those bodhisattva great beings who possess such skill in means have been devoted to as many buddhas as the grains of sand of the River Gaṅgā,” replied the Blessed One.

“Blessed Lord, what roots of virtue have those bodhisattva great beings who possess such skill in means planted?” asked Subhūti.

The Blessed One replied, “Starting from their first setting of the mind, there is no task of the perfection of generosity that those bodhisattva great beings who possess such skill in means have not completed; there is no task of the perfection of ethical discipline that those bodhisattva great beings who possess such skill in means have not completed; there is no task of the perfection of tolerance that those bodhisattva great beings who possess such skill in means have not completed; there is no task of the perfection of perseverance that those bodhisattva great beings who possess such skill in means have not completed; there is no task of the perfection of meditative concentration that those bodhisattva great beings who possess such skill in means have not completed; and there is no task of the perfection of wisdom that those bodhisattva great beings who possess such skill in means have not completed.”

“Blessed Lord, those bodhisattva great beings who possess such skill in means are most wonderful!” said Subhūti.

“It is so, Subhūti, it is so,” replied the Blessed One. “Those bodhisattva great beings who possess such skill in means are most wonderful. To illustrate, Subhūti, the orb of the sun and the orb of the moon do their work in the four continents, accompany the four continents, and follow the four continents. In the same way, Subhūti, the perfection of wisdom does its work in the five perfections, accompany the five perfections, and follows the five perfections. When they are inseparable from the perfection of wisdom, the other five perfections get the name perfection. When they are separated from the perfection of wisdom, the other five perfections do not get the name perfection.

“To illustrate further, Subhūti, when the emperor is separated from being a wheel turner, he does not get the name wheel-turning emperor from the seven precious things.¹⁰⁸⁷ Similarly with the five perfections, Subhūti‍—when separated from the perfection of wisdom, they too do not get the name perfection.

“To illustrate further, Subhūti, it is easy for promiscuous men to harm women without a husband. In the same way, Subhūti, when the five perfections are separated from the perfection of wisdom, it is easy for them to be harmed by Māra or by gods belonging to the māra class. To illustrate further, Subhūti, promiscuous men do not harm a woman staying in an excellent household, protected by a brave husband. In the same way, Subhūti, when the five perfections are not separated from the perfection of wisdom, it is not easy for Māra or the gods belonging to the māra class to harm them.

“To illustrate further, Subhūti, when a person goes out to battle holding all their weapons,¹⁰⁸⁸ dressed in full armor, and stays in the face of battle, it is difficult for hostile kings, assailants, or enemies to conquer him. In the same way, Subhūti, when the five perfections are not separated from the perfection of wisdom, it is also difficult for Māra or the gods belonging to the māra class, individuals with a pride in being superior, or outcaste bodhisattvas to conquer them.

“To illustrate further, Subhūti, regional kings approach the wheel-turning emperor at dawn and at dusk to act in his service. In the same way, Subhūti, when the five perfections are retained by the perfection of wisdom, they proceed to where there is all-aspect omniscience.

“To illustrate further, Subhūti, however many tributaries there are, they all flow into the great River Gaṅgā, and along with the River Gaṅgā flow into the great ocean. In the same way, Subhūti, when the five perfections have been retained by the perfection of wisdom, they proceed to where there is all-aspect omniscience.

“To illustrate further, Subhūti, a person’s right hand does all that is necessary. Subhūti, view the perfection of wisdom in the same way, and view the five perfections as being like the left hand.

“To illustrate further, Subhūti, however much water there is, all of it, including the water of tributaries and the water of wide rivers, when it has arrived at the ocean becomes salty to taste and of a single savor. In the same way, Subhūti, when the five perfections have been assisted by the perfection of wisdom, they become of a single savor in the taste of all-aspect omniscience.

“To illustrate further, Subhūti, the precious wheel proceeds and stays in the vanguard of the army of a wheel-turning emperor, with its four cohorts. In the place where the wheel-turning emperor has halted to partake of food, the wheel-turning emperor causes all his armed forces to be refreshed. The precious wheel does not move while they remain. In the same way, Subhūti, these five perfections have been led by the perfection of wisdom and proceed to where there is all-aspect omniscience and remain there. Remaining there, they also do not pass beyond that place.

“To illustrate further, Subhūti, the precious wheel, the precious minister, the precious manager of the household, the precious woman, the precious jewel, the precious elephant, and the precious horse of a wheel-turning emperor proceed in the vanguard of his army, with its four cohorts. In the same way, Subhūti, the perfection of wisdom also proceeds in the vanguard of these five perfections, and having proceeded in the vanguard, remains where there is all-aspect omniscience. But the perfection of wisdom does not think, ‘May the perfection of generosity follow after me.’ It does not think, ‘May the perfection of ethical discipline follow after me.’ It does not think, ‘May the perfection of tolerance follow after me.’ It does not think, ‘May the perfection of perseverance follow after me.’ It does not think, ‘May the perfection of meditative concentration follow after me.’

“Furthermore, the perfection of generosity does not think, ‘I will follow the perfection of wisdom.’ The perfection of ethical discipline does not think, ‘I will follow the perfection of wisdom.’ The perfection of tolerance does not think, ‘I will follow the perfection of wisdom.’ The perfection of perseverance does not think, ‘I will follow the perfection of wisdom.’ The perfection of meditative concentration does not think, ‘I will follow the perfection of wisdom.’ If you ask why, it is because this is their own nature. They are incapable of anything, empty of essential nature, in vain, and like a mirage.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena are empty of an inherent nature, in that case, Blessed Lord, how do bodhisattva great beings who practice the perfection of generosity, and 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, fully awaken to unsurpassed, perfect, complete enlightenment?”

“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the six perfections, they think, ‘Alas! Those settled in the world with a mind that is erroneous cannot extricate themselves from cyclic existence owing to their lack of skill in means, so at least for the sake of these beings I will practice the perfection of generosity, will practice the perfection of ethical discipline, will practice the perfection of tolerance, will practice the perfection of perseverance, will practice the perfection of meditative concentration, and will practice the perfection of wisdom.’ Then, for the sake of those beings, they are generous with outer and inner things, and when they are generous with them, they think, ‘I have not been generous with anything at all. If you ask why, it is because these things are in themselves perishable.’ Subhūti, bodhisattva great beings who investigate in that manner complete the perfection of generosity.

“For the sake of those beings, they give no opportunity for poor ethical discipline. If you ask why, it is because they think, ‘Now that I have set out for unsurpassed, perfect, complete enlightenment, it would be unbecoming of me were I to kill, were I to steal, were I to engage in sexual misconduct, were I to tell lies, were I to slander, were I to speak harshly, were I to chatter irresponsibly, were I to covet, were I to bear malice, were I to hold wrong views, were I to aspire for a particular object, were I to aspire to be a god, were I to aspire to be Brahmā, were I to aspire for the level of the śrāvakas, or were I to aspire to the level of the pratyekabuddhas.’ Subhūti, bodhisattva great beings who investigate in that manner practice the perfection of ethical discipline.

“For the sake of those same beings, even while they are being continually scolded and abused¹⁰⁸⁹ with harsh and coarse words, their minds are undisturbed, and they do not entertain thoughts of hatred even when they are struck with stones, clubs, or clods of earth, or pierced by weapons, or when their body is being split into parts or their limbs and minor limbs chopped off. If you ask why, it is because they reflect that all words are like an echo, and all physical forms like a mass of foam. Subhūti, bodhisattva great beings who reflect in that manner practice the perfection of tolerance.

“For the sake of those same beings, because they are seeking out all the roots of virtue, they do not entertain indolent states of mind. If you ask why, it is because they think, ‘It is hard for those who are indolent to find even a rebirth in the exalted realms, let alone unsurpassed, perfect, complete enlightenment. Therefore, I will undertake perseverance; until I have fully awakened to unsurpassed, perfect, complete enlightenment I shall never give up persevering.’ Subhūti, bodhisattva great beings who investigate in that manner practice the perfection of perseverance.

“For the sake of those same beings, they have minds that are unagitated. If you ask why, it is because they think, ‘It is hard for those whose minds are agitated to find even a rebirth in a mundane meditative concentration, let alone unsurpassed, perfect, complete enlightenment. Therefore, I will not get agitated until I have fully awakened to unsurpassed, perfect, complete enlightenment.’ Subhūti, bodhisattva great beings who investigate in that manner practice the perfection of meditative concentration.

“For the sake of those same beings, they will never be separated from the perfection of wisdom until they have fully awakened to unsurpassed, perfect, complete enlightenment. If you ask why, it is because they think, ‘Beings cannot be brought to maturity by any other means than from having entered into the perfection of wisdom. Therefore, I will not entertain even the slightest thought that is intellectually stupid.’ Subhūti, bodhisattva great beings who investigate in that manner practice the perfection of wisdom for the sake of beings.”

Subhūti asked, “Blessed Lord, if the perfections are not different, how is it that this 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 with respect to the five other perfections?”

“It is so, Subhūti, it is so,” replied the Blessed One. “Subhūti, there is no difference at all in the perfections. But if there were no perfection of wisdom, these five other perfections too would not get the name perfection. Dependent on the perfection of wisdom these five other perfections also get the name perfection.

“To illustrate, Subhūti, different corporeal forms, on approaching Mount Sumeru, become a single color. In the same way, Subhūti, dependent on the perfection of wisdom these five other perfections get the name perfection. When they have proceeded to all-aspect omniscience, they will become of a single hue‍—the hue of all-aspect omniscience. They are without any distinctions, such as, ‘This is the perfection of generosity. This is the perfection of ethical discipline. This is the perfection of tolerance. This is the perfection of perseverance. This is the perfection of meditative concentration. This is the perfection of wisdom.’ If you ask why, it is because they do not have their own essential nature. Therefore, they are without distinctions.”

Subhūti asked, “Blessed Lord, what then is there to be gained if in that way there is no distinction and there is nothing particular in any phenomenon at all? Why is the perfection of wisdom 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 with respect to those five perfections?”

“It is so, Subhūti, it is so,” replied the Blessed One. “There is no distinction and there is nothing particular in any phenomenon at all for a purpose to be gained. Nevertheless, when taken as a mundane convention and term, in order to extricate beings from cyclic existence, the perfection of generosity does indeed exist, the perfection of ethical discipline does indeed exist, the perfection of tolerance does indeed exist, the perfection of perseverance does indeed exist, the perfection of meditative concentration does indeed exist, and the perfection of wisdom does indeed exist.

“Those beings, furthermore, are not born, do not die, do not transmigrate, and do not arise. You should know that since beings are nonexistent, all phenomena are nonexistent. For this reason, Subhūti, the perfection of wisdom is 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 with respect to the five other perfections.

“To illustrate, Subhūti, this is just as, among however many women of Jambudvīpa that there are, the precious woman¹⁰⁹⁰ is 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.”

Subhūti asked, “Blessed Lord, through what intention is the perfection of wisdom said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled?”

“Subhūti, it is because this perfection of wisdom has assisted all virtuous attributes and rests, by way of not resting, where there is all-aspect omniscience,” replied the Blessed One.

Subhūti then asked, “Blessed Lord, does the perfection of wisdom acquire or relinquish any attribute at all?”

“No, it does not, Subhūti,” replied the Blessed One. “The perfection of wisdom does not acquire or relinquish any attribute at all. If you ask why, Subhūti, it is because all phenomena are neither acquired nor relinquished. For this reason, Subhūti, the perfection of wisdom is 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 with respect to the five other perfections.”

Subhūti asked, “Blessed Lord, how does the perfection of wisdom neither acquire nor relinquish any attribute?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom does not acquire or relinquish physical forms. Subhūti, the perfection of wisdom does not acquire or relinquish feelings. Subhūti, the perfection of wisdom does not acquire or relinquish perceptions. Subhūti, the perfection of wisdom does not acquire or relinquish formative predispositions. Subhūti, the perfection of wisdom does not acquire or relinquish consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish the eyes. Subhūti, the perfection of wisdom does not acquire or relinquish the ears. Subhūti, the perfection of wisdom does not acquire or relinquish the nose. Subhūti, the perfection of wisdom does not acquire or relinquish the tongue. Subhūti, the perfection of wisdom does not acquire or relinquish the body. Subhūti, the perfection of wisdom does not acquire or relinquish the mental faculty. Subhūti, the perfection of wisdom does not acquire or relinquish sights. Subhūti, the perfection of wisdom does not acquire or relinquish sounds. Subhūti, the perfection of wisdom does not acquire or relinquish odors. Subhūti, the perfection of wisdom does not acquire or relinquish tastes. Subhūti, the perfection of wisdom does not acquire or relinquish tangibles. Subhūti, the perfection of wisdom does not acquire or relinquish mental phenomena. Subhūti, the perfection of wisdom does not acquire or relinquish visual consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish auditory consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish olfactory consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish gustatory consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish tactile consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish mental consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish visually compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish aurally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish nasally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish lingually compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish corporeally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish mentally compounded sensory contact. Subhūti,¹⁰⁹¹ the perfection of wisdom does not acquire or relinquish feelings conditioned by visually compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish feelings conditioned by aurally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish feelings conditioned by nasally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish feelings conditioned by lingually compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish feelings conditioned by corporeally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish feelings conditioned by mentally compounded sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish the earth element. Subhūti, the perfection of wisdom does not acquire or relinquish the water element. Subhūti, the perfection of wisdom does not acquire or relinquish the fire element. Subhūti, the perfection of wisdom does not acquire or relinquish the wind element. Subhūti, the perfection of wisdom does not acquire or relinquish the space element. Subhūti, the perfection of wisdom does not acquire or relinquish the consciousness element. Subhūti, the perfection of wisdom does not acquire or relinquish ignorance. Subhūti, the perfection of wisdom does not acquire or relinquish formative predispositions. Subhūti, the perfection of wisdom does not acquire or relinquish consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish name and form. Subhūti, the perfection of wisdom does not acquire or relinquish the six sense fields. Subhūti, the perfection of wisdom does not acquire or relinquish sensory contact. Subhūti, the perfection of wisdom does not acquire or relinquish sensation. Subhūti, the perfection of wisdom does not acquire or relinquish craving. Subhūti, the perfection of wisdom does not acquire or relinquish grasping. Subhūti, the perfection of wisdom does not acquire or relinquish the rebirth process. Subhūti, the perfection of wisdom does not acquire or relinquish birth. Subhūti, the perfection of wisdom does not acquire or relinquish aging and death.

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

Subhūti asked, “Blessed Lord, how are physical forms neither acquired nor relinquished? How are feelings neither acquired nor relinquished? How are perceptions neither acquired nor relinquished? How are formative predispositions neither acquired nor relinquished? How is consciousness neither acquired nor relinquished. How are the eyes neither acquired nor relinquished? How are the ears neither acquired nor relinquished? How is the nose neither acquired nor relinquished? How is the tongue neither acquired nor relinquished? How is the body neither acquired nor relinquished? How is the mental faculty neither acquired nor relinquished? How are sights neither acquired nor relinquished? How are sounds neither acquired nor relinquished? How are odors neither acquired nor relinquished? How are tastes neither acquired nor relinquished? How are tangibles neither acquired nor relinquished? How are mental phenomena neither acquired nor relinquished? How is visual consciousness neither acquired nor relinquished? How is auditory consciousness neither acquired nor relinquished? How is olfactory consciousness neither acquired nor relinquished? How is gustatory consciousness neither acquired nor relinquished? How is tactile consciousness neither acquired nor relinquished? How is mental consciousness neither acquired nor relinquished? How is visually compounded sensory contact neither acquired nor relinquished? How is aurally compounded sensory contact neither acquired nor relinquished? How is nasally compounded sensory contact neither acquired nor relinquished? How is lingually compounded sensory contact neither acquired nor relinquished? How is corporeally compounded sensory contact neither acquired nor relinquished? How is mentally compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by visually compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by aurally compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by nasally compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by lingually compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by corporeally compounded sensory contact neither acquired nor relinquished? How are feelings conditioned by mentally compounded sensory contact neither acquired nor relinquished? How is the earth element neither acquired nor relinquished? How is the water element neither acquired nor relinquished? How is the fire element neither acquired nor relinquished? How is the wind element neither acquired nor relinquished? How is the space element neither acquired nor relinquished? How is the consciousness element neither acquired nor relinquished? How is ignorance neither acquired nor relinquished? How are formative predispositions neither acquired nor relinquished? How is consciousness neither acquired nor relinquished? How are name and form neither acquired nor relinquished? How are the six sense fields neither acquired nor relinquished? How is sensory contact neither acquired nor relinquished? How is sensation neither acquired nor relinquished? How is craving neither acquired nor relinquished? How is grasping neither acquired nor relinquished? How is the rebirth process neither acquired nor relinquished? How is birth neither acquired nor relinquished? How are aging and death neither acquired nor relinquished?

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

Subhūti,” replied the Blessed One, “through not paying attention to physical forms, physical forms are neither acquired nor relinquished. Through not paying attention to feelings, feelings are neither acquired nor relinquished. Through not paying attention to perceptions, perceptions are neither acquired nor relinquished. Through not paying attention to formative predispositions, formative predispositions are neither acquired nor relinquished. Through not paying attention to consciousness, consciousness is neither acquired nor relinquished. Through not paying attention to the eyes, the eyes are neither acquired nor relinquished. Through not paying attention to the ears, the ears are neither acquired nor relinquished. Through not paying attention to the nose, the nose is neither acquired nor relinquished. Through not paying attention to the tongue, the tongue is neither acquired nor relinquished. Through not paying attention to the body, the body is neither acquired nor relinquished. Through not paying attention to the mental faculty, the mental faculty is neither acquired nor relinquished. Through not paying attention to sights, sights are neither acquired nor relinquished. Through not paying attention to sounds, sounds are neither acquired nor relinquished. Through not paying attention to odors, odors are neither acquired nor relinquished. Through not paying attention to tastes, tastes are neither acquired nor relinquished. Through not paying attention to tangibles, tangibles are neither acquired nor relinquished. Through not paying attention to mental phenomena, mental phenomena are neither acquired nor relinquished. Through not paying attention to visual consciousness, visual consciousness is neither acquired nor relinquished. Through not paying attention to auditory consciousness, auditory consciousness is neither acquired nor relinquished. Through not paying attention to olfactory consciousness, olfactory consciousness is neither acquired nor relinquished. Through not paying attention to gustatory consciousness, gustatory consciousness is neither acquired nor relinquished. Through not paying attention to tactile consciousness, tactile consciousness is neither acquired nor relinquished. Through not paying attention to mental consciousness, mental consciousness is neither acquired nor relinquished. Through not paying attention to visually compounded sensory contact, visually compounded sensory contact is neither acquired nor relinquished. Through not paying attention to aurally compounded sensory contact, aurally compounded sensory contact is neither acquired nor relinquished. Through not paying attention to nasally compounded sensory contact, nasally compounded sensory contact is neither acquired nor relinquished. Through not paying attention to lingually compounded sensory contact, lingually compounded sensory contact is neither acquired nor relinquished. Through not paying attention to corporeally compounded sensory contact, corporeally compounded sensory contact is neither acquired nor relinquished. Through not paying attention to mentally compounded sensory contact, mentally compounded sensory contact is neither acquired nor relinquished. Through not paying attention to feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact are neither acquired nor relinquished. Through not paying attention to feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact are neither acquired nor relinquished. Through not paying attention to feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact are neither acquired nor relinquished. Through not paying attention to feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact are neither acquired nor relinquished. Through not paying attention to feelings conditioned by corporeally compounded sensory contact, feelings conditioned by corporeally compounded sensory contact are neither acquired nor relinquished. Through not paying attention to feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact are neither acquired nor relinquished. Through not paying attention to the earth element, the earth element is neither acquired nor relinquished. Through not paying attention to the water element, the water element is neither acquired nor relinquished. Through not paying attention to the fire element, the fire element is neither acquired nor relinquished. Through not paying attention to the wind element, the wind element is neither acquired nor relinquished. Through not paying attention to the space element, the space element is neither acquired nor relinquished. Through not paying attention to the consciousness element, the consciousness element is neither acquired nor relinquished. Through not paying attention to ignorance, ignorance is neither acquired nor relinquished. Through not paying attention to formative predispositions, formative predispositions are neither acquired nor relinquished. Through not paying attention to consciousness, consciousness is neither acquired nor relinquished. Through not paying attention to name and form, name and form are neither acquired nor relinquished. Through not paying attention to the six sense fields, the six sense fields are neither acquired nor relinquished. Through not paying attention to sensory contact, sensory contact is neither acquired nor relinquished. Through not paying attention to sensation, sensation is neither acquired nor relinquished. Through not paying attention to craving, craving is neither acquired nor relinquished. Through not paying attention to grasping, grasping is neither acquired nor relinquished. Through not paying attention to the rebirth process, the rebirth process is neither acquired nor relinquished. Through not paying attention to birth, birth is neither acquired nor relinquished. Through not paying attention to aging and death, aging and death are neither acquired nor relinquished.