The Perfection of Wisdom in One Hundred Thousand Lines

“Subhūti, if you ask how bodhisattva great beings connect beings with the seven branches of enlightenment, while abiding in the perfection of tolerance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the seven branches of enlightenment. By having cultivated the branches of enlightenment, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of tolerance, connect beings with the seven branches of enlightenment.

“Subhūti, if you ask how bodhisattva great beings connect beings with the noble eightfold path, while abiding in the perfection of tolerance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the noble eightfold path. By having cultivated the noble eightfold path, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of tolerance, connect beings with the noble eightfold path.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four applications of mindfulness, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four applications of mindfulness. By having cultivated these applications of mindfulness, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the four applications of mindfulness.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four correct exertions, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four correct exertions. By having cultivated these correct exertions, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the four correct exertions.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four supports for miraculous ability, while abiding in the perfection of perseverance, Subhūti, here, bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four supports for miraculous ability. By having cultivated the supports for miraculous ability, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the four supports for miraculous ability.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five faculties, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five faculties. By having cultivated the faculties, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the five faculties.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five powers, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five powers. By having cultivated the powers, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the five powers.

“Subhūti, if you ask how bodhisattva great beings connect beings with the seven branches of enlightenment, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the seven branches of enlightenment. By having cultivated the branches of enlightenment, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the seven branches of enlightenment.

“Subhūti, if you ask how bodhisattva great beings connect beings with the noble eightfold path, while abiding in the perfection of perseverance, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the noble eightfold path. By having cultivated the noble eightfold path, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of perseverance, connect beings with the noble eightfold path.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four applications of mindfulness, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four applications of mindfulness. By having cultivated these applications of mindfulness, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the four applications of mindfulness.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four correct exertions, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four correct exertions. By having cultivated these correct exertions, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the four correct exertions.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four supports for miraculous ability, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four supports for miraculous ability. By having cultivated the supports for miraculous ability, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the four supports for miraculous ability.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five faculties, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five faculties. By having cultivated the faculties, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the five faculties.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five powers, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five powers. By having cultivated the powers, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the five powers.

“Subhūti, if you ask how bodhisattva great beings connect beings with the seven branches of enlightenment, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the seven branches of enlightenment. By having cultivated the branches of enlightenment, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the seven branches of enlightenment.

“Subhūti, if you ask how bodhisattva great beings connect beings with the noble eightfold path, while abiding in the perfection of meditative concentration, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the noble eightfold path. By having cultivated the noble eightfold path, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, connect beings with the noble eightfold path.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four applications of mindfulness, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four applications of mindfulness. By having cultivated these applications of mindfulness, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the four applications of mindfulness.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four correct exertions, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four correct exertions. By having cultivated these correct exertions, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the four correct exertions.

“Subhūti, if you ask how bodhisattva great beings connect beings with the four supports for miraculous ability, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the four supports for miraculous ability. By having cultivated the supports for miraculous ability, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the four supports for miraculous ability.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five faculties, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five faculties. By having cultivated the faculties, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the five faculties.

“Subhūti, if you ask how bodhisattva great beings connect beings with the five powers, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the five powers. By having cultivated the powers, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the five powers.

“Subhūti, if you ask how bodhisattva great beings connect beings with the seven branches of enlightenment, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the seven branches of enlightenment. By having cultivated the branches of enlightenment, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the seven branches of enlightenment.

“Subhūti, if you ask how bodhisattva great beings connect beings with the noble eightfold path, while abiding in the perfection of wisdom, Subhūti, here bodhisattva great beings provide resources to beings, and the beings who are assisted by these resources cultivate the noble eightfold path. By having cultivated the noble eightfold path, they are released from saṃsāra. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, connect beings with the noble eightfold path.

“Moreover, Subhūti, if bodhisattva great beings practicing the perfection of generosity see beings who are unprotected, suffering, and deprived of food and clothing, they bring them to maturity. They instruct and advise them as follows: ‘Come here, children of good families. Take from me food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and the basic human necessities‍—any resources whatsoever, up to the seven precious things‍—and be of help to beings. It will be to your welfare, benefit, and happiness for a long period of time. Do not think this benefit is theirs but not mine.¹³⁶⁵ I have brought this wealth together for the sake of beings over a long period of time, so you should think, “It is mine.” Give it to beings. Through that generosity, too, connect them with ethical discipline, connect them with tolerance, connect them with perseverance, connect them with meditative concentration, and connect them with wisdom; connect them with the emptiness of internal phenomena, connect them with the emptiness of external phenomena, connect them with the emptiness of external and internal phenomena, connect them with the emptiness of emptiness, connect them with the emptiness of great extent, connect them with the emptiness of ultimate reality, connect them with the emptiness of conditioned phenomena, connect them with the emptiness of unconditioned phenomena, connect them with the emptiness of the unlimited, connect them with the emptiness of that which has neither beginning nor end, connect them with the emptiness of nonexclusion, connect them with the emptiness of inherent nature, connect them with the emptiness of all phenomena, connect them with the emptiness of intrinsic defining characteristics, connect them with the emptiness of that which cannot be apprehended, connect them with the emptiness of nonentities, connect them with the emptiness of essential nature, and connect them with the emptiness of an essential nature of nonentities; connect them with the applications of mindfulness, connect them with the correct exertions, connect them with the supports for miraculous ability, connect them with the faculties, connect them with the powers, connect them with the branches of enlightenment, and connect them with the noble eightfold path; connect them with the truths of the noble ones, connect them with the meditative concentrations, connect them with the immeasurable attitudes, connect them with the formless absorptions, connect them with the eight liberations, connect them with the nine serial steps of meditative absorption, connect them with the emptiness, signlessness, and wishlessness gateways to liberation, connect them with the extrasensory powers, connect them with the meditative stabilities, and connect them with the dhāraṇī gateways; and connect them with the ten powers of the tathāgatas, connect them with the four fearlessnesses, connect them with the four kinds of exact knowledge, connect them with great compassion, and connect them with the distinct qualities of the buddhas. Do not be content with just that alone. Beyond that, establish them in the uncontaminated attributes of the noble ones, which is to say, establish them in the fruit of having entered the stream, establish them in the fruit of once-returner, establish them in the fruit of non-returner, establish them in arhatship, establish them in individual enlightenment, and establish them in unsurpassed, perfect, complete enlightenment.’ Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of generosity, bring beings to maturity, and having released those who have been brought maturity in that manner from the three lower realms, they release them from…up to the entirety of saṃsāra.

“Moreover, Subhūti, bodhisattva great beings, while abiding in the perfection of ethical discipline, should bring beings to maturity as follows. They instruct and advise them, ‘I will get together¹³⁶⁶ for you the conditions‍—those conditions, lacking which, you have acted unethically. Take the food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and basic human necessities‍—any resources whatsoever, up to the seven precious things‍—and be of help to beings.’ While abiding in the perfection of ethical discipline, they help beings through such help, and when they have helped them through such help, those beings come to adopt and maintain the ten virtuous actions, and while maintaining that unblemished, unbroken, unsullied, nondegenerate, independent,¹³⁶⁷ utterly complete codified ethical discipline praised by the wise, which thoroughly establishes meditative stability, they maintain the perfection of generosity, maintain the perfection of ethical discipline, maintain the perfection of tolerance, maintain the perfection of perseverance, maintain the perfection of meditative concentration, and maintain the perfection of wisdom; maintain the emptiness of internal phenomena, maintain the emptiness of external phenomena, maintain the emptiness of external and internal phenomena, maintain the emptiness of emptiness, maintain the emptiness of great extent, maintain the emptiness of ultimate reality, maintain the emptiness of conditioned phenomena, maintain the emptiness of unconditioned phenomena, maintain the emptiness of the unlimited, maintain the emptiness of that which has neither beginning nor end, maintain the emptiness of nonexclusion, maintain the emptiness of inherent nature, maintain the emptiness of all phenomena, maintain the emptiness of intrinsic defining characteristics, maintain the emptiness of that which cannot be apprehended, maintain the emptiness of nonentities, maintain the emptiness of essential nature, and maintain the emptiness of an essential nature of nonentities; maintain the four applications of mindfulness, maintain the four correct exertions, maintain the four supports for miraculous ability, maintain the five faculties, maintain the five powers, maintain the seven branches of enlightenment, and maintain the noble eightfold path; maintain the truths of the noble ones, maintain the meditative concentrations, maintain the immeasurable attitudes, maintain the formless absorptions, maintain the eight liberations, maintain the nine serial steps of meditative absorption, maintain the emptiness, signlessness, and wishlessness gateways to liberation, maintain the extrasensory powers, maintain the meditative stabilities, and maintain the dhāraṇī gateways; and maintain the ten powers of the tathāgatas, maintain the four fearlessnesses, maintain the four kinds of exact knowledge, maintain great compassion, and maintain the distinct qualities of the buddhas, and subsequently attain all-aspect omniscience.

“Moreover, Subhūti, when bodhisattva great beings, abiding in the perfection of tolerance, see beings with minds that are angry and bearing malice, they thoroughly bring them to maturity as follows. They say, ‘I will get together for you the conditions‍—those conditions, lacking which, you have become one who bears malice. Take the food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and basic human necessities‍—any resources whatsoever, up to the seven precious things.’ They maintain the perfection of tolerance. They help beings through such help, and when they have helped them through such help, they cultivate tolerance, which is to say, while those with minds that are not angry and do not bear malice maintain the perfection of tolerance, and while they maintain the perfection of generosity, maintain the perfection of ethical discipline, maintain the perfection of tolerance, maintain the perfection of perseverance, maintain the perfection of meditative concentration, and maintain the perfection of wisdom; maintain the emptiness of internal phenomena, maintain the emptiness of external phenomena, maintain the emptiness of external and internal phenomena, maintain the emptiness of emptiness, maintain the emptiness of great extent, maintain the emptiness of ultimate reality, maintain the emptiness of conditioned phenomena, maintain the emptiness of unconditioned phenomena, maintain the emptiness of the unlimited, maintain the emptiness of that which has neither beginning nor end, maintain the emptiness of nonexclusion, maintain the emptiness of inherent nature, maintain the emptiness of all phenomena, maintain the emptiness of intrinsic defining characteristics, maintain the emptiness of that which cannot be apprehended, maintain the emptiness of nonentities, maintain the emptiness of essential nature, and maintain the emptiness of an essential nature of nonentities; maintain the four applications of mindfulness, maintain the four correct exertions, maintain the four supports for miraculous ability, maintain the five faculties, maintain the five powers, maintain the seven branches of enlightenment, and maintain the noble eightfold path; maintain the truths of the noble ones, maintain the meditative concentrations, maintain the immeasurable attitudes, maintain the formless absorptions, maintain the eight liberations, maintain the nine serial steps of meditative absorption, maintain the emptiness, signlessness, and wishlessness gateways to liberation, maintain the extrasensory powers, maintain the meditative stabilities, and maintain the dhāraṇī gateways; and maintain the ten powers of the tathāgatas, maintain the four fearlessnesses, maintain the four kinds of exact knowledge, maintain great compassion, and maintain the distinct qualities of the buddhas, they subsequently attain all-aspect omniscience.

“Moreover, Subhūti, when bodhisattva great beings, abiding in the perfection of perseverance, see beings who are indolent and feeble in perseverance, they thoroughly bring them to maturity as follows. They say, ‘I will get together for you the conditions‍—those conditions, lacking which, you have become indolent. Take the food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and basic human necessities‍—any resources whatsoever, up to the seven precious things.’ They maintain the perfection of perseverance. They help beings through such help, and when they have helped them through such help, they too undertake perseverance, which is to say, while those undertaking perseverance without indolence maintain the perfection of perseverance, and while they maintain the perfection of generosity, maintain the perfection of ethical discipline, maintain the perfection of tolerance, maintain the perfection of perseverance, maintain the perfection of meditative concentration, and maintain the perfection of wisdom; maintain the emptiness of internal phenomena, maintain the emptiness of external phenomena, maintain the emptiness of external and internal phenomena, maintain the emptiness of emptiness, maintain the emptiness of great extent, maintain the emptiness of ultimate reality, maintain the emptiness of conditioned phenomena, maintain the emptiness of unconditioned phenomena, maintain the emptiness of the unlimited, maintain the emptiness of that which has neither beginning nor end, maintain the emptiness of nonexclusion, maintain the emptiness of inherent nature, maintain the emptiness of all phenomena, maintain the emptiness of intrinsic defining characteristics, maintain the emptiness of that which cannot be apprehended, maintain the emptiness of nonentities, maintain the emptiness of essential nature, and maintain the emptiness of an essential nature of nonentities; maintain the four applications of mindfulness, maintain the four correct exertions, maintain the four supports for miraculous ability, maintain the five faculties, maintain the five powers, maintain the seven branches of enlightenment, and maintain the noble eightfold path; maintain the truths of the noble ones, maintain the meditative concentrations, maintain the immeasurable attitudes, maintain the formless absorptions, maintain the eight liberations, maintain the nine serial steps of meditative absorption, maintain the emptiness, signlessness, and wishlessness gateways to liberation, maintain the extrasensory powers, maintain the meditative stabilities, and maintain the dhāraṇī gateways; and maintain the ten powers of the tathāgatas, maintain the four fearlessnesses, maintain the four kinds of exact knowledge, maintain great compassion, and maintain the distinct qualities of the buddhas, they subsequently attain all-aspect omniscience.

“Moreover, Subhūti, when bodhisattva great beings, abiding in the perfection of meditative concentration, see beings who are distracted, they thoroughly bring them to maturity. They say, ‘I will get together for you the conditions‍—those conditions, lacking which, you have become distracted. Take the food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and basic human necessities‍—any resources whatsoever, up to the seven precious things.’ They maintain the perfection of meditative concentration. They help beings through such help, and when they have helped them through such help, they too cultivate meditative concentration, which is to say, while those in meditative absorption without distraction maintain the perfection of meditative concentration, they maintain the perfection of generosity, maintain the perfection of ethical discipline, maintain the perfection of tolerance, maintain the perfection of perseverance, maintain the perfection of meditative concentration, and maintain the perfection of wisdom; maintain the emptiness of internal phenomena, maintain the emptiness of external phenomena, maintain the emptiness of external and internal phenomena, maintain the emptiness of emptiness, maintain the emptiness of great extent, maintain the emptiness of ultimate reality, maintain the emptiness of conditioned phenomena, maintain the emptiness of unconditioned phenomena, maintain the emptiness of the unlimited, maintain the emptiness of that which has neither beginning nor end, maintain the emptiness of nonexclusion, maintain the emptiness of inherent nature, maintain the emptiness of all phenomena, maintain the emptiness of intrinsic defining characteristics, maintain the emptiness of that which cannot be apprehended, maintain the emptiness of nonentities, maintain the emptiness of essential nature, and maintain the emptiness of an essential nature of nonentities; maintain the applications of mindfulness, maintain the correct exertions, maintain the supports for miraculous ability, maintain the faculties, maintain the powers, maintain the branches of enlightenment, and maintain the noble eightfold path; maintain the truths of the noble ones, maintain the meditative concentrations, maintain the immeasurable attitudes, maintain the formless absorptions, maintain the eight liberations, maintain the nine serial steps of meditative absorption, maintain the emptiness, signlessness, and wishlessness gateways to liberation, maintain the extrasensory powers, maintain the meditative stabilities, and maintain the dhāraṇī gateways; and maintain the ten powers of the tathāgatas, maintain the four fearlessnesses, maintain the four kinds of exact knowledge, maintain great compassion, and maintain the distinct qualities of the buddhas, and subsequently attain all-aspect omniscience. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of meditative concentration, bring beings to maturity, and having released those who have been brought maturity in that manner from the three lower realms, they release them from…up to the entirety of saṃsāra.

“Moreover, Subhūti, when bodhisattva great beings, abiding in the perfection of wisdom, see beings who are intellectually stupid with a feeble intellect, they thoroughly bring them to maturity. They say, ‘I will get together for you the conditions‍—those conditions, lacking which, you have become distracted. Take the food, drink, clothing, vehicles, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, jewels, pearls, beryl, conch, crystal, coral, gold, silver, and basic human necessities‍—any resources whatsoever, up to the seven precious things.’ They maintain the perfection of wisdom. They help beings through such help, and when they have helped them through such help, they too cultivate wisdom, which is to say, while those who are undeluded and wise maintain the perfection of wisdom, and while they maintain the perfection of generosity, maintain the perfection of ethical discipline, maintain the perfection of tolerance, maintain the perfection of perseverance, maintain the perfection of meditative concentration, and maintain the perfection of wisdom; maintain the emptiness of internal phenomena, maintain the emptiness of external phenomena, maintain the emptiness of external and internal phenomena, maintain the emptiness of emptiness, maintain the emptiness of great extent, maintain the emptiness of ultimate reality, maintain the emptiness of conditioned phenomena, maintain the emptiness of unconditioned phenomena, maintain the emptiness of the unlimited, maintain the emptiness of that which has neither beginning nor end, maintain the emptiness of nonexclusion, maintain the emptiness of inherent nature, maintain the emptiness of all phenomena, maintain the emptiness of intrinsic defining characteristics, maintain the emptiness of that which cannot be apprehended, maintain the emptiness of nonentities, maintain the emptiness of essential nature, and maintain the emptiness of an essential nature of nonentities; maintain the applications of mindfulness, maintain the correct exertions, maintain the supports for miraculous ability, maintain the faculties, maintain the powers, maintain the branches of enlightenment, and maintain the noble eightfold path; maintain the truths of the noble ones, maintain the meditative concentrations, maintain the immeasurable attitudes, maintain the formless absorptions, maintain the eight liberations, maintain the nine serial steps of meditative absorption, maintain the emptiness, signlessness, and wishlessness gateways to liberation, maintain the extrasensory powers, maintain the meditative stabilities, and maintain the dhāraṇī gateways; and maintain the ten powers of the tathāgatas, maintain the four fearlessnesses, maintain the four kinds of exact knowledge, maintain great compassion, and maintain the distinct qualities of the buddhas, they subsequently attain all-aspect omniscience. Subhūti, it is in this manner that bodhisattva great beings, while abiding in the perfection of wisdom, bring beings to maturity, and having released those who have been brought maturity in that manner from the three lower realms, they release them from…up to the entirety of saṃsāra.”

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