The Perfection of Wisdom in One Hundred Thousand Lines

“The fruit of having entered the stream is an apprehending, the fruit of once-returner is an apprehending, the fruit of non-returner is an apprehending, arhatship is an apprehending, individual enlightenment os an apprehending, the knowledge of the aspects of the path is an apprehending, and all-aspect omniscience is an apprehending, which is to say, those are their immaturity.

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

“If you ask why, Subhūti, it is because physical forms are without inherent existence, and whatever is without inherent existence is indescribable; feelings are without inherent existence, and whatever is without inherent existence is indescribable; perceptions are without inherent existence, and whatever is without inherent existence is indescribable; formative predispositions are without inherent existence, and whatever is without inherent existence is indescribable; and consciousness is without inherent existence, and whatever is without inherent existence is indescribable. The eyes are without inherent existence, and whatever is without inherent existence is indescribable; the ears are without inherent existence, and whatever is without inherent existence is indescribable; the nose is without inherent existence, and whatever is without inherent existence is indescribable; the tongue is without inherent existence, and whatever is without inherent existence is indescribable; the body is without inherent existence, and whatever is without inherent existence is indescribable; and the mental faculty is without inherent existence, and whatever is without inherent existence is indescribable. Sights are without inherent existence, and whatever is without inherent existence is indescribable; sounds are without inherent existence, and whatever is without inherent existence is indescribable; odors are without inherent existence, and whatever is without inherent existence is indescribable; tastes are without inherent existence, and whatever is without inherent existence is indescribable; tangibles are without inherent existence, and whatever is without inherent existence is indescribable; and mental phenomena are without inherent existence, and whatever is without inherent existence is indescribable. Visual consciousness is without inherent existence, and whatever is without inherent existence is indescribable; auditory consciousness is without inherent existence, and whatever is without inherent existence is indescribable; olfactory consciousness is without inherent existence, and whatever is without inherent existence is indescribable; gustatory consciousness is without inherent existence, and whatever is without inherent existence is indescribable; tactile consciousness is without inherent existence, and whatever is without inherent existence is indescribable; and mental consciousness is without inherent existence, and whatever is without inherent existence is indescribable.

Visually compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; aurally compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; nasally compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; lingually compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; corporeally compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; and mentally compounded sensory contact is without inherent existence, and whatever is without inherent existence is indescribable. Feelings conditioned by visually compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable; feelings conditioned by aurally compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable; feelings conditioned by nasally compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable; feelings conditioned by lingually compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable; feelings conditioned by corporeally compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable; and feelings conditioned by mentally compounded sensory contact are without inherent existence, and whatever is without inherent existence is indescribable.

“The earth element is without inherent existence, and whatever is without inherent existence is indescribable; the water element is without inherent existence, and whatever is without inherent existence is indescribable; the fire element is without inherent existence, and whatever is without inherent existence is indescribable; the wind element is without inherent existence, and whatever is without inherent existence is indescribable; the space element is without inherent existence, and whatever is without inherent existence is indescribable; and the consciousness element is without inherent existence, and whatever is without inherent existence is indescribable.

“Ignorance is without inherent existence, and whatever is without inherent existence is indescribable; formative predispositions are without inherent existence, and whatever is without inherent existence is indescribable; consciousness is without inherent existence, and whatever is without inherent existence is indescribable; name and form are without inherent existence, and whatever is without inherent existence is indescribable; the six sense fields are without inherent existence, and whatever is without inherent existence is indescribable; sensory contact is without inherent existence, and whatever is without inherent existence is indescribable; sensation is without inherent existence, and whatever is without inherent existence is indescribable; craving is without inherent existence, and whatever is without inherent existence is indescribable; grasping is without inherent existence, and whatever is without inherent existence is indescribable; the rebirth process is without inherent existence, and whatever is without inherent existence is indescribable; birth is without inherent existence, and whatever is without inherent existence is indescribable; and aging and death are without inherent existence, and whatever is without inherent existence is indescribable.

“The perfection of generosity is without inherent existence, and whatever is without inherent existence is indescribable; the perfection of ethical discipline is without inherent existence, and whatever is without inherent existence is indescribable; the perfection of tolerance is without inherent existence, and whatever is without inherent existence is indescribable; the perfection of perseverance is without inherent existence, and whatever is without inherent existence is indescribable; the perfection of meditative concentration is without inherent existence, and whatever is without inherent existence is indescribable; and the perfection of wisdom is without inherent existence, and whatever is without inherent existence is indescribable.

“The emptiness of internal phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of external phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of external and internal phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of emptiness is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of great extent is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of ultimate reality is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of conditioned phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of unconditioned phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of the unlimited is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of that which has neither beginning nor end is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of nonexclusion is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of inherent nature is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of all phenomena is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of intrinsic defining characteristics is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of that which cannot be apprehended is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of nonentities is without inherent existence, and whatever is without inherent existence is indescribable; the emptiness of essential nature is without inherent existence, and whatever is without inherent existence is indescribable; and the emptiness of an essential nature of nonentities is without inherent existence, and whatever is without inherent existence is indescribable.

“The applications of mindfulness are without inherent existence, and whatever is without inherent existence is indescribable; the correct exertions are without inherent existence, and whatever is without inherent existence is indescribable; the supports for miraculous ability are without inherent existence, and whatever is without inherent existence is indescribable; the faculties are without inherent existence, and whatever is without inherent existence is indescribable; the powers are without inherent existence, and whatever is without inherent existence is indescribable; the branches of enlightenment are without inherent existence, and whatever is without inherent existence is indescribable; and the noble eightfold path is without inherent existence, and whatever is without inherent existence is indescribable.

“The truths of the noble ones are without inherent existence, and whatever is without inherent existence is indescribable; the meditative concentrations are without inherent existence, and whatever is without inherent existence is indescribable; the immeasurable attitudes are without inherent existence, and whatever is without inherent existence is indescribable; the formless absorptions are without inherent existence, and whatever is without inherent existence is indescribable; the eight liberations are without inherent existence, and whatever is without inherent existence is indescribable; the nine serial steps of meditative absorption are without inherent existence, and whatever is without inherent existence is indescribable; the emptiness, signlessness, and wishlessness gateways to liberation are without inherent existence, and whatever is without inherent existence is indescribable; the extrasensory powers are without inherent existence, and whatever is without inherent existence is indescribable; the meditative stabilities are without inherent existence, and whatever is without inherent existence is indescribable; and the dhāraṇī gateways are without inherent existence, and whatever is without inherent existence is indescribable.

“The ten powers of the tathāgatas are without inherent existence, and whatever is without inherent existence is indescribable; the four fearlessnesses are without inherent existence, and whatever is without inherent existence is indescribable; the four kinds of exact knowledge are without inherent existence, and whatever is without inherent existence is indescribable; great loving kindness is without inherent existence, and whatever is without inherent existence is indescribable; great compassion is without inherent existence, and whatever is without inherent existence is indescribable; and the eighteen distinct qualities of the buddhas are without inherent existence, and whatever is without inherent existence is indescribable.

“The fruit of having entered the stream is without inherent existence, and whatever is without inherent existence is indescribable; the fruit of once-returner is without inherent existence, and whatever is without inherent existence is indescribable; the fruit of non-returner is without inherent existence, and whatever is without inherent existence is indescribable; arhatship is without inherent existence, and whatever is without inherent existence is indescribable; individual enlightenment is without inherent existence, and whatever is without inherent existence is indescribable; the knowledge of the aspects of the path is without inherent existence, and whatever is without inherent existence is indescribable; and all-aspect omniscience is without inherent existence, and whatever is without inherent existence is indescribable.

“This, Subhūti, is a bodhisattva great being’s full maturity. Those bodhisattva great beings who have entered this full maturity and complete all the meditative stabilities and meditative absorptions do not take birth through the power of these meditative stabilities and meditative absorptions, so how could they possibly be born through desire, or hatred, or delusion,¹²¹³ and while abiding in those, accumulate the karma from them, and having accumulated that karma, fall into cyclic existence with its five types of beings? That is impossible.

“On the contrary, abiding in phenomena that are like an illusion they act for the benefit of all beings, but they do not apprehend them as beings or even illusion. While not apprehending beings or illusion, they bring beings to maturity and take possession of a buddhafield. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, having completed the perfection of meditative stability, for as long as they turn the wheel of the Dharma, they turn the wheel without apprehending anything‍—the wheel of emptiness, signlessness, and wishlessness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they comprehend that all phenomena are like a dream, comprehend that all phenomena are like an echo, comprehend that all phenomena are like an optical aberration, comprehend that all phenomena are like an illusion, comprehend that all phenomena are like a mirage, and comprehend that all phenomena are like a magical display.”

Subhūti asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they comprehend all phenomena just as they really are, like a dream? How do they comprehend all phenomena just as they really are, like an echo? How do they comprehend all phenomena just as they really are, like an optical aberration? How do they comprehend all phenomena just as they really are, like an illusion? How do they comprehend all phenomena just as they really are, like a mirage? How do they comprehend all phenomena just as they really are, like a magical display?”

“Subhūti,” replied the Blessed One, “here bodhisattva great beings practicing the perfection of wisdom do not see¹²¹⁴ dreams and do not see the seeing of dreams; do not hear echoes and do not see the hearing of echoes; do not see optical aberrations and do not see the seeing of optical aberrations; do not see illusions and do not see the seeing of illusions; do not see mirages and do not see the seeing of mirages; and do not see magical displays and do not see the seeing of magical displays.

“If you ask why, it is because dreams of foolish ordinary people are mistaken,¹²¹⁵ echoes are mistaken, optical aberrations are mistaken, illusions are mistaken, mirages are mistaken, and magical displays are mistaken. Arhats do not see dreams and do not see the seeing of dreams; do not hear echoes and do not see the hearing of echoes; do not see optical aberrations and do not see the seeing of optical aberrations; do not see illusions and do not see the seeing of illusions; do not see mirages and do not see the seeing of mirages; and do not see magical displays and do not see the seeing of magical displays.

“Pratyekabuddhas do not see dreams and do not see the seeing of dreams; do not hear echoes and do not see the hearing of echoes; do not see optical aberrations and do not see the seeing of optical aberrations; do not see illusions and do not see the seeing of illusions; do not see mirages and do not see the seeing of mirages; and do not see magical displays and do not see the seeing of magical displays.

“Bodhisattvas do not see dreams and do not see the seeing of dreams; do not hear echoes and do not see the hearing of echoes; do not see optical aberrations and do not see the seeing of optical aberrations; do not see illusions and do not see the seeing of illusions; do not see mirages and do not see the seeing of mirages; and do not see magical displays and do not see the seeing of magical displays.

“Tathāgatas, arhats, perfectly complete buddhas do not see dreams and do not see the seeing of dreams; do not hear echoes and do not see the hearing of echoes; do not see optical aberrations and do not see the seeing of optical aberrations; do not see illusions and do not see the seeing of illusions; do not see mirages and do not see the seeing of mirages; and do not see magical displays and do not see the seeing of magical displays.

“If you ask why, it is because all phenomena have the essential nature of nonentity and are equivalent to final nirvāṇa since they are not truly real. Given that all phenomena, because they are not truly real, are not thoroughly established, when bodhisattva great beings practice the perfection of wisdom, how could they possibly become perceivers of entities, or perceivers of a thorough establishment, or perceivers of the true? That is impossible. If you ask why, it is because, were they to apprehend an essential nature, a thorough establishment, or a true reality of any phenomenon, it would not be the perfection of wisdom.

“When bodhisattva great beings practice the perfection of wisdom in that manner, they are not attached to physical forms, are not attached to feelings, are not attached to perceptions, are not attached to formative predispositions, and are not attached to consciousness. They are not attached to the sense fields, are not attached to the sensory elements, and are not attached to dependent origination. They are not attached to the realm of desire, are not attached to the realm of form, and are not attached to the realm of formlessness. They are not attached to the perfection of generosity, are not attached to the perfection of ethical discipline, are not attached to the perfection of tolerance, are not attached to the perfection of perseverance, are not attached to the perfection of meditative stability, and are not attached to the perfection of wisdom. They are not attached to the emptiness of internal phenomena, are not attached to the emptiness of external phenomena, are not attached to the emptiness of external and internal phenomena, are not attached to the emptiness of emptiness, are not attached to the emptiness of great extent, are not attached to the emptiness of ultimate reality, are not attached to the emptiness of conditioned phenomena, are not attached to the emptiness of unconditioned phenomena, are not attached to the emptiness of the unlimited, are not attached to the emptiness of that which has neither beginning nor end, are not attached to the emptiness of nonexclusion, are not attached to the emptiness of inherent nature, are not attached to the emptiness of all phenomena, are not attached to the emptiness of intrinsic defining characteristics, are not attached to the emptiness of that which cannot be apprehended, are not attached to the emptiness of nonentities, are not attached to the emptiness of essential nature, and are not attached to the emptiness of an essential nature of nonentities. They are not attached to the applications of mindfulness, are not attached to the correct exertions, are not attached to the supports for miraculous ability, are not attached to the faculties, are not attached to the powers, are not attached to the branches of enlightenment, and are not attached to the noble eightfold path. They are not attached to the truths of the noble ones, are not attached to the meditative concentrations, are not attached to the immeasurable attitudes, are not attached to the formless absorptions, are not attached to the eight liberations, are not attached to the nine serial steps of meditative absorption, are not attached to the emptiness, signlessness, and wishlessness gateways to liberation, are not attached to the extrasensory powers, are not attached to the meditative stabilities, and are not attached to the dhāraṇī gateways. They are not attached to the powers of the tathāgatas, are not attached to the fearlessnesses, are not attached to the kinds of exact knowledge, are not attached to great loving kindness, are not attached to great compassion, and are not attached to the distinct qualities of the buddhas. They are not attached to the fruit of having entered the stream, are not attached to the fruit of once-returner, are not attached to the fruit of non-returner, are not attached to arhatship, are not attached to individual enlightenment, are not attached to the knowledge of the aspects of the path, and are not attached to all-aspect omniscience.

“Abiding in this perfection of wisdom, they complete the first level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the second level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the third level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the fourth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the fifth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the sixth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the seventh level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the eighth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the ninth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it? Abiding in this perfection of wisdom, they complete the tenth level, but they do not feel any longing desire for it. If you ask why, it is because they do not even apprehend that level, so how could they possibly feel a longing desire for it?

“While practicing the perfection of wisdom, they do not even apprehend this perfection of wisdom. When they practice the perfection of wisdom that is without apprehending, they see that all phenomena are indeed included within this perfection of wisdom, but they do not apprehend those phenomena. If you ask why, it is because those phenomena and the perfection of wisdom are not two things and are not to be divided into two. If you ask why, it is because there is no difference at all in these phenomena. Insofar as they reveal the realm of phenomena, reveal the real nature, and reveal the very limit of reality, all phenomena are undifferentiated.”

Subhūti asked, “Blessed Lord, since all phenomena are undifferentiated in that manner, how are virtuous and nonvirtuous phenomena revealed? How are mundane and supramundane phenomena revealed? How are contaminated and uncontaminated phenomena revealed? How are conditioned and unconditioned phenomena revealed?”

“Subhūti,” replied the Blessed One, “do you think that there is anything describable at all in the reality of phenomena as it pertains to phenomena, be it conditioned phenomena or unconditioned phenomena, or the fruit of having entered the stream, or the fruit of once-returner, or the fruit of non-returner, or arhatship, or individual enlightenment, or a bodhisattva?”

“No, Blessed Lord,” replied Subhūti.

“Therefore, Subhūti,” continued the Blessed One, “for that reason you should know that all phenomena are undifferentiated, all phenomena are without defining characteristics, all phenomena are nonarising, and all phenomena are unoriginating.¹²¹⁶ Subhūti, formerly, when I was practicing the conduct of a bodhisattva, I did not apprehend an essential nature of any phenomenon at all‍—of ‘physical forms,’ ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ or ‘consciousness’; ‘eyes,’ ‘ears,’ ‘nose,’ ‘tongue,’ ‘body,’ or ‘mental faculty’; ‘sights,’ ‘sounds,’ ‘odors,’ ‘tastes,’ ‘tangibles,’ or ‘mental phenomena’; ‘visual consciousness,’ ‘auditory consciousness,’ ‘olfactory consciousness,’ ‘gustatory consciousness,’ ‘tactile consciousness,’ or ‘mental consciousness’; ‘visually compounded sensory contact,’ ‘aurally compounded sensory contact,’ ‘nasally compounded sensory contact,’ ‘lingually compounded sensory contact,’ ‘corporeally compounded sensory contact,’ or ‘mentally compounded sensory contact’; ‘feelings conditioned by visually compounded sensory contact,’ ‘feelings conditioned by aurally compounded sensory contact,’ ‘feelings conditioned by nasally compounded sensory contact,’ ‘feelings conditioned by lingually compounded sensory contact,’ ‘feelings conditioned by corporeally compounded sensory contact,’ or ‘feelings conditioned by mentally compounded sensory contact’; ‘earth element,’ ‘water element,’ ‘fire element,’ ‘wind element,’ ‘space element,’ or ‘consciousness element’; ‘ignorance,’ ‘formative predispositions,’ ‘consciousness,’ ‘name and form,’ ‘six sense fields,’ ‘sensory contact,’ ‘sensation,’ ‘craving,’ ‘grasping,’ ‘the rebirth process,’ ‘birth,’ or ‘aging and death’; ‘the perfection of generosity,’ ‘the perfection of ethical discipline,’ ‘the perfection of tolerance,’ ‘the perfection of perseverance,’ ‘the perfection of meditative concentration,’ or ‘the perfection of wisdom’; ‘the emptiness of internal phenomena,’ ‘the emptiness of external phenomena,’ ‘the emptiness of external and internal phenomena,’ ‘the emptiness of emptiness,’ ‘the emptiness of great extent,’ ‘the emptiness of ultimate reality,’ ‘the emptiness of conditioned phenomena,’ ‘the emptiness of unconditioned phenomena,’ ‘the emptiness of the unlimited,’ ‘the emptiness of that which has neither beginning nor end,’ ‘the emptiness of nonexclusion,’ ‘the emptiness of inherent nature,’ ‘the emptiness of all phenomena,’ ‘the emptiness of intrinsic defining characteristics,’ ‘the emptiness of that which cannot be apprehended,’ ‘the emptiness of nonentities,’ ‘the emptiness of essential nature,’ or ‘the emptiness of an essential nature of nonentities’; ‘the applications of mindfulness,’ ‘the correct exertions,’ ‘the supports for miraculous ability,’ ‘the faculties,’ ‘the powers,’ ‘the branches of enlightenment,’ or ‘the noble eightfold path’; ‘the truths of the noble ones,’ ‘the meditative concentrations,’ ‘the immeasurable attitudes,’ ‘the formless absorptions,’ ‘the eight liberations,’ ‘the nine serial steps of meditative absorption,’ ‘the emptiness, signlessness, and wishlessness gateways to liberation,’ ‘the extrasensory powers,’ ‘the meditative stabilities,’ or ‘the dhāraṇī gateways’; ‘the ten powers of the tathāgatas,’ ‘the four fearlessnesses,’ ‘the four kinds of exact knowledge,’ ‘great loving kindness,’ ‘great compassion,’ or ‘the eighteen distinct qualities of the buddhas’; ‘virtuous phenomena’ or ‘nonvirtuous phenomena,’ ‘phenomena with afflicted mental states’¹²¹⁷ or ‘phenomena free from afflicted mental states,’ mundane phenomena’ or ‘supramundane phenomena,’ ‘contaminated phenomena’ or ‘uncontaminated phenomena,’ ‘phenomena that are shared in common’ or ‘phenomena that are not shared in common,’ or ‘conditioned phenomena’ or ‘unconditioned phenomena’; or ‘the fruit of having entered the stream,’ ‘the fruit of once-returner,’ ‘the fruit of non-returner,’ ‘arhatship,’ ‘individual enlightenment,’ ‘the knowledge of the aspects of the path,’ or ‘all-aspect omniscience.’

“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, from the time when they first set their mind until they fully awaken to unsurpassed, perfect, complete enlightenment, they should become skillful with regard to the essential nature of all phenomena, by way of not apprehending anything. With this skill with regard to the essential nature of all phenomena, bodhisattva great beings complete the path to enlightenment, bring beings to maturity, and take possession of a buddhafield. Dwelling there, having fully awakened to unsurpassed, perfect, complete enlightenment, having of course trained beings, they train them so that they¹²¹⁸ no longer appear within the three levels of existence. So it is, Subhūti, that bodhisattva great beings should train in this perfection of wisdom in a way without defining characteristics.”¹²¹⁹

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