The Perfection of Wisdom in One Hundred Thousand Lines

“They proceed to the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“They proceed to the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“And they proceed to the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma‍—that is to say, these very six perfections‍—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people and then encourage, secure, and establish them in the six perfections, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would encourage, secure, and establish any beings in the six perfections?”

“No, Blessed Lord,” answered Subhūti.

“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings, establish all beings‍—as many as there are in the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the southern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the western direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the northern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā; as many as there are in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā; and as many as there are in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā‍—in the six perfections, but they do not establish any beings at all in the six perfections. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have donned the great armor.

“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, with a mind directed toward all-aspect omniscience, do not allow an opportunity for the development of other settings of the mind, thinking, ‘I must establish just this many beings in the perfection of generosity; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of ethical discipline; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of tolerance; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of perseverance; I do not need to establish this many beings in it. I must establish just this many beings in the perfection of meditative concentration; I do not need to establish this many beings in it. And I must establish just this many beings in the perfection of wisdom; I do not need to establish this many beings in it.

“ ‘I must establish just this many beings in the emptiness of internal phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of external phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of external and internal phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of emptiness; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of great extent; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of ultimate reality; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of conditioned phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of unconditioned phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of the unlimited; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of that which has neither beginning nor end; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of nonexclusion; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of inherent nature; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of all phenomena; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of intrinsic defining characteristics; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of that which cannot be apprehended; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of nonentities; I do not need to establish this many beings in it. I must establish just this many beings in the emptiness of essential nature; I do not need to establish this many beings in it. And I must establish just this many beings in the emptiness of an essential nature of nonentities; I do not need to establish this many beings in it.

“ ‘I must establish just this many beings in the four applications of mindfulness; I do not need to establish this many beings in them. I must establish just this many beings in the four correct exertions; I do not need to establish this many beings in them. I must establish just this many beings in the four supports for miraculous ability; I do not need to establish this many beings in them. I must establish just this many beings in the five faculties; I do not need to establish this many beings in them. I must establish just this many beings in the five powers; I do not need to establish this many beings in them. I must establish just this many beings in the seven branches of enlightenment; I do not need to establish this many beings in them. And I must establish just this many beings in the noble eightfold path; I do not need to establish this many beings in it.

“ ‘I must establish just this many beings in the four truths of the noble ones; I do not need to establish this many beings in them. I must establish just this many beings in the four meditative concentrations; I do not need to establish this many beings in them. I must establish just this many beings in the four immeasurable attitudes; I do not need to establish this many beings in them. I must establish just this many beings in the four formless absorptions; I do not need to establish this many beings in them. I must establish just this many beings in the eight liberations; I do not need to establish this many beings in them. I must establish just this many beings in the nine serial steps of meditative absorption; I do not need to establish this many beings in them. I must establish just this many beings in the emptiness, signlessness, and wishlessness gateways to liberation; I do not need to establish this many beings in them. I must establish just this many beings in the five extrasensory powers; I do not need to establish this many beings in them. I must establish just this many beings in the meditative stabilities; I do not need to establish this many beings in them. I must establish just this many beings in the dhāraṇī gateways; I do not need to establish this many beings in them. I must establish just this many beings in the ten powers of the tathāgatas; I do not need to establish this many beings in them. I must establish just this many beings in the four fearlessnesses; I do not need to establish this many beings in them. I must establish just this many beings in the four kinds of exact knowledge; I do not need to establish this many beings in them. I must establish just this many beings in great compassion; I do not need to establish this many beings in it. And I must establish just this many beings in the eighteen distinct qualities of the buddhas; I do not need to establish this many beings in them.

“ ‘I must establish just this many beings in the fruit of those who have entered the stream; I do not need to establish this many beings in it. I must establish just this many beings in the fruit of once-returners; I do not need to establish this many beings in it. I must establish just this many beings in the fruit of non-returners; I do not need to establish this many beings in it. I must establish just this many beings in arhatship; I do not need to establish this many beings in it. I must establish just this many beings in individual enlightenment; I do not need to establish this many beings in it. I must establish just this many beings in the knowledge of the aspects of the path; I do not need to establish this many beings in it. And I must establish just this many beings in all-aspect omniscience; I do not need to establish this many beings in it.’ They do not allow an opportunity for the mind to become set on those. Rather, they think, ‘I must establish immeasurable and countless beings in the perfection of generosity. I must establish them in the perfection of ethical discipline. I must establish them in in the perfection of tolerance. I must establish them in in the perfection of perseverance. I must establish them in in the perfection of meditative concentration. And I must establish them in in the perfection of wisdom.

“ ‘I must establish them in the emptiness of internal phenomena. I must establish them in the emptiness of external phenomena. I must establish them in the emptiness of external and internal phenomena. I must establish them in the emptiness of emptiness. I must establish them in the emptiness of great extent. I must establish them in the emptiness of ultimate reality. I must establish them in the emptiness of conditioned phenomena. I must establish them in the emptiness of unconditioned phenomena. I must establish them in the emptiness of the unlimited. I must establish them in the emptiness of that which has neither beginning nor end. I must establish them in the emptiness of nonexclusion. I must establish them in the emptiness of inherent nature. I must establish them in the emptiness of all phenomena. I must establish them in the emptiness of intrinsic defining characteristics. I must establish them in the emptiness of that which cannot be apprehended. I must establish them in the emptiness of nonentities. I must establish them in the emptiness of essential nature. And I must establish them in the emptiness of an essential nature of nonentities.

“ ‘I must establish them in the four applications of mindfulness. I must establish them in the four correct exertions. I must establish them in the four supports for miraculous ability. I must establish them in the five faculties. I must establish them in the five powers. I must establish them in the seven branches of enlightenment. And I must establish them in the noble eightfold path.

“ ‘I must establish them in the four truths of the noble ones. I must establish them in the four meditative concentrations. I must establish them in the four immeasurable attitudes. I must establish them in the four formless absorptions. I must establish them in the eight liberations. I must establish them in the nine serial steps of meditative absorption. I must establish them in the emptiness, signlessness, and wishlessness gateways to liberation. I must establish them in the five extrasensory powers. I must establish them in all the meditative stabilities. I must establish them in the dhāraṇī gateways. I must establish them in the ten powers of the tathāgatas. I must establish them in the four fearlessnesses. I must establish them in the four kinds of exact knowledge. I must establish them in great compassion. And I must establish them in the eighteen distinct qualities of the buddhas.

“ ‘I must establish them in the fruit of those who have entered the stream. I must establish them in the fruit of once-returners. I must establish them in the fruit of non-returners. I must establish them in arhatship. I must establish them in individual enlightenment. I must establish them in the knowledge of the aspects of the path. And I must establish them in all-aspect omniscience.’ They set their mind on those.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people, and set their mind, thinking, ‘I must establish immeasurable and countless beings in the six perfections. I must establish them in the eighteen emptinesses. I must establish them in the four applications of mindfulness. I must establish them in the four correct exertions. I must establish them in the four supports for miraculous ability. I must establish them in the five faculties. I must establish them in the five powers. I must establish them in the seven branches of enlightenment. I must establish them in the noble eightfold path. I must establish them in the four truths of the noble ones. I must establish them in the four meditative concentrations. I must establish them in the four immeasurable attitudes. I must establish them in the four formless absorptions. I must establish them in the eight liberations. I must establish them in the nine serial steps of meditative absorption. I must establish them in the emptiness, signlessness, and wishlessness gateways to liberation. I must establish them in the five extrasensory powers. I must establish them in all the meditative stabilities. I must establish them in the dhāraṇī gateways. I must establish them in the ten powers of the tathāgatas. I must establish them in the four fearlessnesses. I must establish them in the four kinds of exact knowledge. I must establish them in great compassion. I must establish them in the eighteen distinct qualities of the buddhas. I must establish them in the fruit of those who have entered the stream. I must establish them in the fruit of once-returners. I must establish them in the fruit of non-returners. I must establish them in arhatship. I must establish them in individual enlightenment. I must establish them in the knowledge of the aspects of the path. And I must establish them in all-aspect omniscience,’ do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings in the six perfections, would have established them in the eighteen emptinesses,⁴⁴⁶ would have established them in the four applications of mindfulness, would have established them in the four correct exertions, would have established them in the four supports for miraculous ability, would have established them in the five faculties, would have established them in the five powers, would have established them in the seven branches of enlightenment, would have established them in the noble eightfold path, would have established them in the four truths of the noble ones, would have established them in the four meditative concentrations, would have established them in the four immeasurable attitudes, would have established them in the four formless absorptions, would have established them in the eight liberations, would have established them in the nine serial steps of meditative absorption, would have established them in the emptiness, signlessness, and wishlessness gateways to liberation, would have established them in the five extrasensory powers, would have established them in all the meditative stabilities, would have established them in the dhāraṇī gateways, would have established them in the ten powers of the tathāgatas, would have established them in the four fearlessnesses, would have established them in the four kinds of exact knowledge, would have established them in great compassion, would have established them in the eighteen distinct qualities of the buddhas, would have established them in the fruit of those who have entered the stream, would have established them in the fruit of once-returners, would have established them in the fruit of non-returners, would have established them in arhatship, would have established them in individual enlightenment, would have established them in the knowledge of the aspects of the path, or would have established them in all-aspect omniscience?”

“No, Blessed Lord,” answered Subhūti.

“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings set their minds on establishing immeasurable, countless beings in the six perfections, set their minds on establishing them in the eighteen emptinesses, set their minds on establishing them in the four applications of mindfulness, set their minds on establishing them in the four correct exertions, set their minds on establishing them in the four supports for miraculous ability, set their minds on establishing them in the five faculties, set their minds on establishing them in the five powers, set their minds on establishing them in the seven branches of enlightenment, set their minds on establishing them in the noble eightfold path, set their minds on establishing them in the four truths of the noble ones, set their minds on establishing them in the four meditative concentrations, set their minds on establishing them in the four immeasurable attitudes, set their minds on establishing them in the four formless absorptions, set their minds on establishing them in the eight liberations, set their minds on establishing them in the nine serial steps of meditative absorption, set their minds on establishing them in the emptiness, signlessness, and wishlessness gateways to liberation, set their minds on establishing them in the five extrasensory powers, set their minds on establishing them in all the meditative stabilities, set their minds on establishing them in the dhāraṇī gateways, set their minds on establishing them in the ten powers of the tathāgatas, set their minds on establishing them in the four fearlessnesses, set their minds on establishing them in the four kinds of exact knowledge, set their minds on establishing them in great compassion, set their minds on establishing them in the eighteen distinct qualities of the buddhas, set their minds on establishing them in the fruit of those who have entered the stream, set their minds on establishing them in the fruit of once-returners, set their minds on establishing them in the fruit of non-returners, set their minds on establishing them in arhatship, set their minds on establishing them in individual enlightenment, set their minds on establishing them in the knowledge of the aspects of the path, or and set their minds on establishing them in all-aspect omniscience, but they do not set their minds [on those] for the sake of any beings at all. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’ ”

Subhūti then said, “As I understand the meaning of what the Blessed Lord has said, bodhisattva great beings should know that they have donned armor that is a nonexistent armor, on account of the emptiness of its intrinsic defining characteristics. If you ask why, Blessed Lord, it is because physical forms are empty of physical forms, feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness.

“The eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. Sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. Visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. Visually compounded sensory contact is empty of visually compounded sensory contact, aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. And feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.

“The earth element is empty of the earth element, the water element is empty of the water element, the fire element is empty of the fire element, the wind element is empty of the wind element, the space element is empty of the space element, and the consciousness element is empty of the consciousness element.

“Ignorance is empty of ignorance, formative predispositions are empty of formative predispositions, consciousness is empty of consciousness, name and form are empty of name and form, the six sense fields are empty of the six sense fields, sensory contact is empty of sensory contact, sensation is empty of sensation, craving is empty of craving, grasping is empty of grasping, the rebirth process is empty of the rebirth process, birth is empty of birth, and aging and death are empty of aging and death.

“The perfection of generosity is empty of the perfection of generosity, the perfection of ethical discipline is empty of the perfection of ethical discipline, the perfection of tolerance is empty of the perfection of tolerance, the perfection of perseverance is empty of the perfection of perseverance, the perfection of meditative concentration is empty of the perfection of meditative concentration, and the perfection of wisdom is empty of the perfection of wisdom.

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

“The applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties, the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path.

“The truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, the dhāraṇī gateways are empty of the dhāraṇī gateways, the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. Blessed Lord, bodhisattvas are also empty of bodhisattvas. The great armor is also empty of the great armor. It is for that reason, Blessed Lord, that bodhisattva great beings should know that they have donned armor that is a nonexistent armor.”

“Subhūti, it is just as you have said,” replied the Blessed One. “It is so. It is so. If you ask why, Subhūti, it is because all-aspect omniscience has neither been created, nor been developed, nor been composed. Even the beings for whom bodhisattva great beings have donned the great armor have neither been created, nor been developed, nor been composed.”

“Blessed Lord, for what reason has all-aspect omniscience neither been created, nor been developed, nor been composed? Why have the beings for whom bodhisattva great beings have donned the great armor neither been created, nor been developed, nor been composed?”

“Subhūti,” said the Blessed One, “you should know it is because there is no agent to be apprehended that all-aspect omniscience has neither been created, nor been developed, nor been composed. Those beings for whom bodhisattva great beings have donned the great armor, too, are neither created, nor developed, nor composed. If you ask why, Subhūti, it is because physical forms neither create, nor develop, nor compose; feelings neither create, nor develop, nor compose; perceptions neither create, nor develop, nor compose; formative predispositions neither create, nor develop, nor compose; and consciousness neither creates, nor develops, nor composes.

“Subhūti, the eyes neither create, nor develop, nor compose. The ears neither create, nor develop, nor compose; the nose neither creates, nor develops, nor composes; the tongue neither creates, nor develops, nor composes; the body neither creates, nor develops, nor composes; and the mental faculty neither creates, nor develops, nor composes.

“Subhūti, sights neither create, nor develop, nor compose. Sounds neither create, nor develop, nor compose; odors neither create, nor develop, nor compose; tastes neither create, nor develop, nor compose; tangibles neither create, nor develop, nor compose; and mental phenomena neither create, nor develop, nor compose.

“Subhūti, visual consciousness neither creates, nor develops, nor composes; auditory consciousness neither creates, nor develops, nor composes; olfactory consciousness neither creates, nor develops, nor composes; gustatory consciousness neither creates, nor develops, nor composes; tactile consciousness neither creates, nor develops, nor composes; and mental consciousness neither creates, nor develops, nor composes. Visually compounded sensory contact neither creates, nor develops, nor composes; aurally compounded sensory contact neither creates, nor develops, nor composes; nasally compounded sensory contact neither creates, nor develops, nor composes; lingually compounded sensory contact neither creates, nor develops, nor composes; corporeally compounded sensory contact neither creates, nor develops, nor composes; and mentally compounded sensory contact neither creates, nor develops, nor composes. Feelings conditioned by visually compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by aurally compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by nasally compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by lingually compounded sensory contact neither create, nor develop, nor compose; feelings conditioned by corporeally compounded sensory contact neither create, nor develop, nor compose; and feelings conditioned by mentally compounded sensory contact neither create, nor develop, nor compose.

“Subhūti, the self neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a being neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a life form neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a living being neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a life neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an individual neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a person neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, one born of Manu neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a child of Manu neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an agent neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, an experiencer neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a knower neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, a viewer neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

“Subhūti, dreams neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, illusions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, echoes neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, optical aberrations neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, reflections neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, mirages neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, magical displays neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.

“Subhūti, the earth element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the water element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the fire element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the wind element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the space element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the consciousness element neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

“Subhūti, ignorance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, formative predispositions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, consciousness neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, name and form neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the six sense fields neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, sensory contact neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, sensation neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, craving neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, grasping neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the rebirth process neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, birth neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, aging and death neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended.

“Subhūti, the perfection of generosity neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of ethical discipline neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of tolerance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of perseverance neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of meditative concentration neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the perfection of wisdom neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

“Subhūti, the emptiness of internal phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of external phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of external and internal phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of emptiness neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of great extent neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of ultimate reality neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of conditioned phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of unconditioned phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of the unlimited neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of that which has neither beginning nor end neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of nonexclusion neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of inherent nature is neither created, nor developed, nor composed. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of all phenomena neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of intrinsic defining characteristics neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of that which cannot be apprehended neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of nonentities neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of essential nature neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended. Subhūti, the emptiness of an essential nature of nonentities neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.

“Subhūti, the applications of mindfulness neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the correct exertions neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the supports for miraculous ability neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the faculties neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the powers neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the branches of enlightenment neither create, nor develop, nor compose. If you ask why, it is because they absolutely cannot be apprehended. Subhūti, the noble eightfold path neither creates, nor develops, nor composes. If you ask why, it is because it absolutely cannot be apprehended.