The Perfection of Wisdom in One Hundred Thousand Lines

“Subhūti, sights are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Sounds are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Odors are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Tastes are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Tangibles are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Mental phenomena are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“Subhūti, visual consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Auditory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Olfactory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Gustatory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Tactile consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Mental consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“Subhūti, visually compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Aurally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Nasally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Lingually compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Corporeally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Mentally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“Subhūti, feelings conditioned by visually compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Feelings conditioned by aurally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Feelings conditioned by nasally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Feelings conditioned by lingually compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Feelings conditioned by corporeally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Feelings conditioned by mentally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“Subhūti, the earth element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The water element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The fire element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The wind element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The space element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The consciousness element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“Subhūti, ignorance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Formative predispositions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Name and form are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The six sense fields are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Sensation is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Craving is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Grasping is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The rebirth process is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Birth is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Aging and death are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The perfection of generosity is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The perfection of ethical discipline is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The perfection of tolerance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The perfection of perseverance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The perfection of meditative concentration is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The perfection of wisdom is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The emptiness of internal phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of external phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of external and internal phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of emptiness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of great extent is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of ultimate reality is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of conditioned phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of unconditioned phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of the unlimited is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of that which has neither beginning nor end is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of nonexclusion is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of inherent nature is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of all phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of intrinsic defining characteristics is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of that which cannot be apprehended is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of nonentities is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of essential nature is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness of an essential nature of nonentities is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The applications of mindfulness are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The correct exertions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The supports for miraculous ability are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The faculties are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The powers are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The branches of enlightenment are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The noble eightfold path is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The truths of the noble ones are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The meditative concentrations are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The immeasurable attitudes are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The formless absorptions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The eight liberations are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The nine serial steps of meditative absorption are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The emptiness, signlessness, and wishlessness gateways to liberation are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The extrasensory powers are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The meditative stabilities are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The dhāraṇī gateways are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The ten powers of the tathāgatas are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The four fearlessnesses are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The four kinds of exact knowledge are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Great loving kindness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Great compassion is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The eighteen distinct qualities of the buddhas are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.

“The fruit of having entered the stream is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The fruit of once-returner is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The fruit of non-returner is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Arhatship is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. Individual enlightenment is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. The knowledge of the aspects of the path is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another. All-aspect omniscience is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another.”

Subhūti then asked, “Blessed Lord, if physical forms are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; feelings are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; perceptions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; formative predispositions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the eyes are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the ears are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the nose is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the tongue is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the body is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the mental faculty is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if sights are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; sounds are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; odors are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; tastes are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; tangibles are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and mental phenomena are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if visual consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; auditory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; olfactory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; gustatory consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; tactile consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and mental consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if visually compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; aurally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; nasally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; lingually compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; corporeally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and mentally compounded sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if feelings conditioned by visually compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; feelings conditioned by aurally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; feelings conditioned by nasally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; feelings conditioned by lingually compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; feelings conditioned by corporeally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and feelings conditioned by mentally compounded sensory contact are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the earth element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the water element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the fire element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the wind element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the space element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the consciousness element is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if ignorance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; formative predispositions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; consciousness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; name and form are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the six sense fields are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; sensory contact is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; sensation is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; craving is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; grasping is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the rebirth process is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; birth is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and aging and death are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the perfection of generosity is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the perfection of ethical discipline is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the perfection of tolerance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the perfection of perseverance is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the perfection of meditative concentration is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the perfection of wisdom is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the emptiness of internal phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of external phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of external and internal phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of emptiness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of great extent is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of ultimate reality is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of conditioned phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of unconditioned phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of the unlimited is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of that which has neither beginning nor end is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of nonexclusion is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of inherent nature is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of all phenomena is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of intrinsic defining characteristics is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of that which cannot be apprehended is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of nonentities is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness of essential nature is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the emptiness of an essential nature of nonentities is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the applications of mindfulness are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the correct exertions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the supports for miraculous ability are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the faculties are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the powers are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the branches of enlightenment are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the noble eightfold path is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the truths of the noble ones are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the meditative concentrations are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the immeasurable attitudes are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the formless absorptions are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the eight liberations are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the nine serial steps of meditative absorption are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the emptiness, signlessness, and wishlessness gateways to liberation are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the extrasensory powers are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the meditative stabilities are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the dhāraṇī gateways are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the ten powers of the tathāgatas are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the four fearlessnesses are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the four kinds of exact knowledge are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; great loving kindness is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; great compassion is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and the eighteen distinct qualities of the buddhas are not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; if the fruit of having entered the stream is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the fruit of once-returner is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the fruit of non-returner is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; arhatship is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; individual enlightenment is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; the knowledge of the aspects of the path is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another; and all-aspect omniscience is not one thing, the realm of phenomena another, the real nature another, and the very limit of reality another, how, then, would there be a systematic presentation of the fruits of attributes‍—a systematic presentation of the hells, the animal realm, and the world of Yama that are the negative maturation of negative attributes; of gods and humans that are the positive maturation of positive attributes; of the negative and positive experiences of suffering and happiness that are the positive and negative maturations of positive and negative attributes; and of the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, and unsurpassed, perfect, complete enlightenment, which are neither the positive nor negative maturations of neither positive nor negative attributes?”

“Subhūti,” replied the Blessed One, “the systematic presentation of the fruits is taught having taken the relative truth as the standard, but the systematic presentation of the fruits is not taught as ultimate truth. If you ask why, it is because that Dharma is without conceptualization, without description, and without conventional terms,¹³⁰⁷ and thus is true name, true form,¹³⁰⁸ nonarising, nonceasing, nondefilement, and nonpurification, which is to say, it is the emptiness of the unlimited and the emptiness of that which has neither beginning nor end.”

Subhūti asked, “Blessed Lord, if the systematic presentation of the fruits is based on relative truth in that manner, but is not ultimate truth, would not all foolish ordinary people also become those with the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, and unsurpassed, perfect, complete enlightenment?”

“Subhūti,” replied the Blessed One, “do foolish ordinary people understand the relative truth or the ultimate truth? Were they to understand, there would be a systematic presentation of their fruit of having entered the stream, fruit of once-returner, fruit of non-returner, arhatship, individual enlightenment, and unsurpassed, perfect, complete enlightenment. Subhūti, for foolish ordinary people there is no path, there is no systematic presentation of the path, and there is also no cultivation of the path. How, then, for foolish ordinary people, could there possibly be a systematic presentation of the fruits? Subhūti, there is a path for the noble ones and there is a cultivation of the path. So, there is, therefore, a systematic presentation of the fruits for these noble ones.”

Subhūti asked, “Blessed Lord, is there an attainment of the fruit through the cultivation of the path, or is the fruit attained?”¹³⁰⁹

“No, Subhūti,” replied the Blessed One. “There is neither an attainment of the fruit through the cultivation of the path, nor is the fruit attained, nor is there an attainment of the fruit without cultivating the path. Nor is the fruit attained through the path, nor is the fruit attained without plying the path. It is in this way, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, through skill in means they make a systematic presentation of the fruits of beings, but they do not section the conditioned element or unconditioned element into parts¹³¹⁰ and make the systematic presentation of the fruits.”

Subhūti asked, “Blessed Lord, if they do not cut the conditioned element or unconditioned element into sections and make a systematic presentation of the fruits, then, given that the Blessed One has said, ‘This is the fruit of having entered the stream because the three fetters have been abandoned. It is the fruit of once-returner because desire for sense objects and hatred are attenuated. It is the fruit of non-returner because the five fetters associated with the inferior have been abandoned. It is arhatship because the five fetters associated with the higher have been abandoned. It is individual enlightenment because of having understood that all phenomena, whatever they are, that are subject to origination are subject to cessation. And it is complete enlightenment because of having abandoned all the afflicted mental states and their connecting propensities,’ how, given that the Blessed One has not cut the conditioned and unconditioned phenomena into sections and made the systematic presentation of their fruits, should I understand the meaning of that statement?”

“Subhūti,” asked the Blessed One in return, “is 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 unsurpassed, perfect, complete enlightenment a conditioned phenomenon, or is it an unconditioned phenomenon?”

“Blessed Lord, they are unconditioned phenomena. Sugata, they are unconditioned phenomena,” replied Subhūti.

“Well then, Subhūti, is there a section cut from an unconditioned phenomenon?” asked the Blessed One.

“No, Blessed Lord. No, Sugata,” replied Subhūti.

The Blessed One asked, “Subhūti, when sons or daughters of good families realize that conditioned and unconditioned phenomena have only one defining characteristic‍—which is to say, they are without defining characteristics‍—do you think that at that time they cut any conditioned phenomena or unconditioned phenomena at all into sections?”

“No, Blessed Lord,” replied Subhūti.

“Similarly, Subhūti,” continued the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, owing to 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, they do not teach the Dharma to beings by cutting it into sections.

“They themselves do not become fixated on any attribute at all‍—whether 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 first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, the absorption in the sphere of infinite space, the absorption in the sphere of infinite consciousness, the absorption in the sphere of nothing-at-all, or the absorption in the sphere of neither perception nor nonperception; 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 meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, or the serial steps of meditative absorption; emptiness, signlessness, or wishlessness; the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas; or omniscience, the knowledge of the aspects of the path, or all-aspect omniscience.

“Since they are without fixation, they are not attached to anything at all. This is just like the emanations of a tathāgata. They are generous with gifts but are without attachment to the fruit of that generosity and do not experience the fruit of that generosity. On the contrary, they are generous with gifts in order that all beings might attain final nirvāṇa. They maintain ethical discipline but are without attachment to the fruit of that ethical discipline and do not experience the fruit of that ethical discipline. On the contrary, they maintain ethical discipline in order that all beings might attain final nirvāṇa. They cultivate tolerance but are without attachment to the fruit of that tolerance and do not experience the fruit of that tolerance. On the contrary, they cultivate tolerance in order that all beings might attain final nirvāṇa. They undertake perseverance but are without attachment to the fruit of that perseverance and do not experience the fruit of that perseverance. On the contrary, they undertake perseverance in order that all beings might attain final nirvāṇa. They become absorbed in meditative concentration but are without attachment to the fruit of that meditative concentration and do not experience the fruit of that meditative concentration. On the contrary, they become absorbed in meditative concentration in order that all beings might attain final nirvāṇa. They cultivate wisdom but are without attachment to the fruit of that wisdom and do not experience the fruit of that wisdom. On the contrary, they cultivate wisdom in order that all beings might attain final nirvāṇa. They cultivate contaminated and uncontaminated attributes but are without attachment to the fruit of those contaminated and uncontaminated attributes and do not experience the fruit of those contaminated and uncontaminated attributes. On the contrary, they cultivate contaminated and uncontaminated attributes in order that all beings might attain final nirvāṇa. They cultivate mundane and supramundane attributes but are without attachment to the fruit of those mundane and supramundane attributes and do not experience the fruit of those mundane and supramundane attributes. On the contrary, they cultivate mundane and supramundane attributes in order that all beings might attain final nirvāṇa. They cultivate conditioned and unconditioned attributes but are without attachment to the fruit of those conditioned and unconditioned attributes and do not experience the fruit of those conditioned and unconditioned attributes. On the contrary, they cultivate conditioned and unconditioned attributes in order that all beings might attain final nirvāṇa.

“In the same way, Subhūti, bodhisattva great beings practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, and all those attributes, but they do not dwell in and are unattached to any attribute at all. If you ask why, it is because they thoroughly comprehend the defining characteristic of phenomena as it pertains to all phenomena.”

This completes the sixty-third chapter, “Teaching the Manifestation of the Major and Minor Marks and the Perfection of Wisdom,” from “The Perfection of Wisdom in One Hundred Thousand Lines.”