Then venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is a perfection of a nonexistent thing.”

“Because space is a nonexistent thing, Subhūti,” replied the Lord.

“Lord, this perfection of wisdom is a perfection of equality,” said Subhūti.

“Because all dharmas are equally nonapprehendable, Subhūti,” replied the Lord.

“Lord, this perfection of wisdom is a perfection of isolation,” said Subhūti.

“Because of the emptiness that transcends limits,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that cannot be crushed,” said Subhūti.

“Because all dharmas are unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a perfection with no basis,” said Subhūti.

“Because of not having a name and body,” replied the Lord.

“Lord, this perfection of wisdom is a perfection like space,” said Subhūti.

“Because the movement of breath in and out is unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without language,” said Subhūti.

“Because applied and sustained thought is unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a nameless perfection,” said Subhūti.

“Because the feeling, perception, volitional factors, and consciousness aggregates are unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that does not go away,” said Subhūti.

“Because all phenomena do not go away,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is not stolen,” said Subhūti.

“Because all dharmas cannot be seized,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that has not come to an end,” said Subhūti.

“Because all dharmas have come to an end in extreme purity,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that has no arising,” said Subhūti.

“Because all dharmas do not arise and do not stop,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without a maker,” said Subhūti.

“Because a maker is unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without a knower,” said Subhūti.

“Because a knower is unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that does not change places,” said Subhūti.

“Because death and rebirth are unfindable,” replied the Lord.

“Lord, this perfection of wisdom is an indestructible perfection,” said Subhūti.

“Because all dharmas are indestructible in their nature, death and rebirth cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a dream-like perfection,” said Subhūti.

“Because a dream that has been dreamed cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is an echo-like perfection,” said Subhūti.

“Because a sound called out cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is an apparition-like perfection,” said Subhūti.

“Because a reflection in a mirror cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a mirage-like perfection,” said Subhūti.

“Because falling water cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is an illusion-like perfection,” said Subhūti.

“Because a causal sign cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without confusion,” said Subhūti.

“Because the gloom of ignorance cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without defilement,” said Subhūti.

“Because defilement cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without purification,” said Subhūti.

“Because the presence of defilement cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that does not stand,” said Subhūti.

“Because all phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that cannot be apprehended,” said Subhūti.

“Because the possible cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without thought construction,” said Subhūti.

“Because all thought construction has been destroyed,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without false projection,” said Subhūti.

“Because all false projection has been destroyed,” replied the Lord.

“Lord, this perfection of wisdom is an immovable perfection,” said Subhūti.

“Because of the establishment of the dharma-constituent,” replied the Lord.

“Lord, this perfection of wisdom is a detached perfection,” said Subhūti.

“Because it is a full awakening to all dharmas as unmistaken suchness,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without obsession,” said Subhūti.

“Because all dharmas are in a state where there is no conceptualization,” replied the Lord.

“Lord, this perfection of wisdom is a calm perfection,” said Subhūti.

“Because all dharmas are without causal signs and cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without greed,” said Subhūti.

“Because the causal sign of greed cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without hate,” said Subhūti.

“Because hate is not real,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without confusion,” said Subhūti.

“Because of blowing away the darkness of confusion,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without affliction,” said Subhūti.

“Because it is without false imagination,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without a being,” said Subhūti.

“Because a being cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is not a means of measurement,” said Subhūti.

“Because all phenomena do not fully arise,” replied the Lord.

“Lord, this perfection of wisdom is not at the two extremes,” said Subhūti.

“Because an extreme is unfindable,” replied the Lord.

“Lord, this perfection of wisdom is a distinct perfection,” said Subhūti.

“Because all phenomena are distinct,” replied the Lord.

“Lord, this perfection of wisdom is an untarnished perfection,” said Subhūti.

“Because it has gone beyond the śrāvaka and pratyekabuddha levels,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that does not conceptualize,” said Subhūti.

“Because conceptualization cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without a measure,” said Subhūti.

“Because the measure of all phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a space-like perfection,” said Subhūti.

“Because all phenomena are without attachment, like space,” replied the Lord.

“Lord, this perfection of wisdom is an impermanent perfection,” said Subhūti.

“Because there is no destruction of all phenomena,” replied the Lord.

“Lord, this perfection of wisdom is a suffering perfection,” said Subhūti.

“Because all phenomena are not suitable to be clung to,” replied the Lord.

“Lord, this perfection of wisdom is a selfless perfection,” said Subhūti.

“Because all phenomena are not settled down on,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is emptiness,” said Subhūti.

“Because an intrinsic nature of all phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection without a defining mark,” said Subhūti.

“Because all phenomena have no causal sign,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is inner emptiness,” said Subhūti.

“Because all inner phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the outer emptiness,” said Subhūti.

“Because all outer phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is inner and outer emptiness,” said Subhūti.

“Because all inner and outer phenomena cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of emptiness,” said Subhūti.

“Because the emptiness of emptiness cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the great emptiness,” said Subhūti.

“Because the great emptiness cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of ultimate reality,” said Subhūti.

“Because the emptiness of ultimate reality cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of the compounded,” said Subhūti.

“Because the emptiness of the compounded cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of the uncompounded,” said Subhūti.

“Because the emptiness of the uncompounded cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of what transcends limits,” said Subhūti.

“Because the emptiness of what transcends limits cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of no beginning and no end,” said Subhūti.

“Because the emptiness of no beginning and no end cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of nonrepudiation,” said Subhūti.

“Because the emptiness of nonrepudiation cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of a basic nature,” said Subhūti.

“Because compounded and uncompounded dharmas cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of all dharmas,” said Subhūti.

“Because the emptiness of all dharmas cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of its own mark,” said Subhūti.

“Because the emptiness of its own mark cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of not apprehending,” said Subhūti.

“Because the emptiness of not apprehending cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of a nonexistent thing,” said Subhūti.

“Because the emptiness of a nonexistent thing cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness of an intrinsic nature,” said Subhūti.

“Because the emptiness of an intrinsic nature cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the emptiness that is the nonexistence of an intrinsic nature,” said Subhūti.

“Because the emptiness that is the nonexistence of an intrinsic nature cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the applications of mindfulness,” said Subhūti.

“Because body, feeling, mind, and dharmas cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the right efforts,” said Subhūti.

“Because wholesome and unwholesome dharmas cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the legs of miraculous power,” said Subhūti.

“Because the four legs of miraculous power cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the faculties,” said Subhūti.

“Because the five faculties cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the powers,” said Subhūti.

“Because the five powers cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the limbs of awakening,” said Subhūti.

“Because the seven limbs of awakening cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the path,” said Subhūti.

“Because the eightfold path cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is emptiness,” said Subhūti.

“Because distortion cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is signlessness,” said Subhūti.

“Because conceptualization cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is wishlessness,” said Subhūti.

“Because a wish cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is deliverance,” said Subhūti.

“Because the eight deliverances cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is absorption,” said Subhūti.

“Because the nine serial absorptions cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the noble truth,” said Subhūti.

“Because suffering, origination, cessation, and path cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is giving,” said Subhūti.

“Because miserliness cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is morality,” said Subhūti.

“Because immorality cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is patience,” said Subhūti.

“Because malice cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is perseverance,” said Subhūti.

“Because laziness cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is concentration,” said Subhūti.

“Because distraction cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is wisdom,” said Subhūti.

“Because intellectual confusion cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the ten powers,” said Subhūti.

“Because all the aspects of all dharmas cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is fearlessness,” said Subhūti.

“Because the knowledge of path aspects cannot be apprehended,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is detailed and thorough knowledge,” said Subhūti.

“Because knowledge is totally unattached and unimpeded,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is great compassion,” said Subhūti.

“Because it does not forsake all beings,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is the distinct attributes of a buddha,” said Subhūti.

“Because it has gone beyond all śrāvaka and pratyekabuddha attributes,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is suchness,” said Subhūti.

“Because it is the suchness of all that has been said,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is self-originated,” said Subhūti.

“Because it is in control of all dharmas,” replied the Lord.

“Lord, this perfection of wisdom is a perfection that is buddha,” said Subhūti.

“Because it has fully awakened to all aspects of all phenomena,” replied the Lord.