Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Venerable Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflicted mental states and false views, rendering obfuscation nonexistent. Blessed Lord, the perfection of wisdom is supreme among the factors conducive to enlightenment. Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harmful [thoughts or deeds] may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might reverse the [two] extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all afflicted mental states that bring about reincarnation through the continuity of propensities might be abandoned. Blessed Lord, the perfection of wisdom is the mother of bodhisattva great beings, generating the attributes of the buddhas. Blessed Lord, the perfection of wisdom neither arises nor ceases owing to the emptiness of intrinsic defining characteristics. Blessed Lord, the perfection of wisdom is the antidote for cyclic existence because it is neither permanent, nor is it perishable. Blessed Lord, the perfection of wisdom offers protection to beings who lack protection because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom confers the ten powers because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, repeating it three times and in twelve ways, because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena owing to the emptiness of the essential nature of nonentities. Blessed Lord, how can bodhisattvas or those in the vehicle of the bodhisattvas, śrāvakas or those in the vehicle of the śrāvakas, pratyekabuddhas or those in the vehicle of the pratyekabuddhas dwell in the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “they should dwell in the perfection of wisdom, just as they dwell alongside the Teacher. They should pay homage to the perfection of wisdom, just as they pay homage to the Teacher. If you ask why, this perfection of wisdom is itself the Teacher. The Teacher is not one distinct thing, and the perfection of wisdom another. Rather, the Teacher himself is indeed the perfection of wisdom and the nature of the perfection of wisdom is indeed the Teacher. This is why the tathāgatas, arhats, completely awakened buddhas emerge from the perfection of wisdom, as do bodhisattva great beings, pratyekabuddhas, arhats, those who are no longer subject to rebirth, those who are destined for only one more rebirth, and those who have entered the stream to nirvāṇa. This is why the paths of the ten virtuous actions emerges from the perfection of wisdom, as do the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”

Thereupon, Śakra, mighty lord of the gods, thought, “What is the basis of this question that the venerable Śāradvatīputra has asked? What is the reason for it?”

The venerable Śāradvatīputra then said to Śakra, mighty lord of the gods, “Kauśika, bodhisattva great beings who have acquired the perfection of wisdom, owing to their skillful means, have gathered together all those roots of virtuous action possessed by the lord buddhas of the past, future, and present, commencing from the time when they first begin to set their mind on enlightenment and lasting as long as the Dharma itself endures, along with those [roots of virtuous action] of the community of śrāvakas, those of the pratyekabuddhas, and those of all beings, and they have then dedicated these to unsurpassed, complete enlightenment. That is the basis of the question I asked.

“Kauśika, this perfection of wisdom possessed by bodhisattva great beings outshines the perfection of generosity, and it outshines the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration. Kauśika, just as if those who are born blind, whether they number a hundred, a thousand, or a hundred thousand, cannot set out on a road without a guide, how could they enter a city! In the same way, Kauśika, those five other perfections resemble one who is born blind. If there is no perfection of wisdom, they will have no guide, so if they cannot even generate the path of enlightenment, how could they enter the citadel of all-aspect omniscience! However, Kauśika, when the five other perfections have been acquired through the perfection of wisdom, these five perfections will be endowed with vision. Indeed, it is because they are acquired by means of the perfection of wisdom that they are designated as perfections.”

Then Śakra, mighty lord of the gods, inquired of the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you say that these five perfections are designated as perfections inasmuch as they have been acquired by means of the perfection of wisdom. However, Venerable Śāradvatīputra, in addition to that, are these five perfections not designated as perfections because they are also acquired by means of the perfection of generosity? Similarly, are these five perfections not designated as perfections because they are also acquired by means of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration?”

“Kauśika,” he replied, “that is not so! That is not so! These five perfections are not designated as perfections because they are acquired by means of the perfection of generosity. These five perfections are not designated as perfections because they are acquired by means of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, or the perfection of meditative concentration. Rather, it is the case that these five perfections are designated as perfections because they are acquired by means of the perfection of wisdom. Kauśika, bodhisattva great beings who dwell in the perfection of wisdom fully perfect the perfection of generosity, and they fully perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. So it is, Kauśika, that the perfection of wisdom is said to be better than these five other perfections. It is said to be the foremost, sacred, the supreme, perfect, sublime, unsurpassed, and the highest.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, how should the perfection of wisdom be brought into being?”

The Blessed One replied to the venerable Śāradvatīputra, “Śāradvatīputra, the perfection of wisdom should be brought into being so that there is no bringing into being of physical forms. The perfection of wisdom should be brought into being so that there is no bringing into being of feelings, perceptions, formative predispositions, and consciousness. The perfection of wisdom should be brought into being so that there is no bringing into being of the sense fields, the sensory elements, and the links of dependent origination. The perfection of wisdom should be brought into being so that there is no bringing into being of the perfection of generosity. The perfection of wisdom should be brought into being so that there is no bringing into being of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration. The perfection of wisdom should be brought into being so that there is no bringing into being of the emptiness of internal phenomena. The perfection of wisdom should be brought into being so that there is no bringing into being of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. The perfection of wisdom should be brought into being so that there is no bringing into being of the thirty-seven factors conducive to enlightenment. The perfection of wisdom should be brought into being so that there is no bringing into being of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. The perfection of wisdom should be brought into being so that there is no bringing into being of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience. In this way, the perfection of wisdom should be brought into being so that there is no bringing into being of all phenomena.”

“Blessed Lord, how is the perfection of wisdom to be brought into being so that there is no bringing into being of physical forms? How is perfection of wisdom to be brought into being so that there is no bringing into being [of all these other attributes and attainments], up to and including all phenomena?”

The Blessed One replied, “The perfection of wisdom should be brought into being by physical forms not being conditioned, by physical forms not arising, by physical forms not ceasing, by physical forms not being apprehensible, and by physical forms not disintegrating. The perfection of wisdom should be brought into being by [all other phenomena, attributes, and attainments], up to and including all phenomena, not being conditioned, by their not arising, not ceasing, not being apprehensible, not disintegrating.”

“Blessed Lord, when the perfection of wisdom is brought into being in that manner, what is attained?”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom that has been brought into being in that manner attains nothing at all. Inasmuch as it does not attain anything at all, it may be styled ‘the perfection of wisdom.’ ”

“Blessed Lord, what are all those phenomena that are not attained?”

The Blessed One replied, “Nonvirtuous phenomena are not attained. Virtuous phenomena are not attained. Mundane phenomena, supramundane phenomena, contaminated phenomena, uncontaminated phenomena, objectionable phenomena, nonobjectionable phenomena, conditioned phenomena, and unconditioned phenomena are not attained. If you ask why, the perfection of wisdom is not established for the sake of anything at all by way of apprehending. For this reason, nothing at all is attained.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, does this perfection of wisdom not even attain all-aspect omniscience?”

“Kauśika,” replied the Blessed One, “you have asked whether this perfection of wisdom does not even attain all-aspect omniscience. Kauśika, it is so! It is so! This perfection of wisdom does not attain and does not apprehend even all-aspect omniscience.”

“Blessed Lord, in what way does the perfection of wisdom not attain and not apprehend even all-aspect omniscience?” asked Śakra.

“Kauśika,” replied the Blessed One, “the perfection of wisdom, just as if it were a designation, a distinguishing mark, or a conditioning, likewise does not attain anything,.”

“Blessed Lord, how then does it bring about attainment?” asked Śakra.

The Blessed One replied, “It brings about attainment insofar as it does not apprehend, accept, dwell in, abandon, or adhere to anything. Nothing at all is attained. Kauśika, so it is that the perfection of wisdom does not attain any phenomena. It does not attain anything at all.”

Then Śakra said, “Blessed Lord, how wonderful that this perfection of wisdom is established because all phenomena neither arise nor do they cease, and that they are unconditioned, nonapprehensible, and imperishable!”

Thereupon, the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they wonder whether the perfection of wisdom brings about the attainment of all phenomena, but perceive to the contrary that the perfection of wisdom does not bring about the attainment of all phenomena, in that case, Blessed Lord, those bodhisattvas would undervalue the perfection of wisdom. Blessed Lord, those bodhisattvas would shun the perfection of wisdom.”

“Subhūti,” replied the Blessed One, “there is a specific way in which bodhisattva great beings might undervalue the perfection of wisdom and shun the perfection of wisdom. If, when bodhisattvas practice the perfection of wisdom, they were to think, ‘Alas! This perfection of wisdom is hollow. Alas! This perfection of wisdom is void. Alas! This perfection of wisdom is pointless,’ in that case, those bodhisattva great beings would undervalue the perfection of wisdom. Those bodhisattva great beings would shun the perfection of wisdom. Subhūti, that is the distinct way in which bodhisattva great beings might undervalue the perfection of wisdom and in which bodhisattva great beings might shun the perfection of wisdom.”

“Blessed Lord, what are the phenomena in which one who has conviction in the perfection of wisdom should not have conviction?”

“Subhūti,” replied the Blessed One, “if one has conviction in the perfection of wisdom, one will not have conviction in physical forms. One will not have conviction in feelings, perceptions, formative predispositions, or consciousness. One will not have conviction in the eyes, and one will not have conviction in the ears, nose, tongue, body, or mental faculty. One will not have conviction in sights, and one will not have conviction in sounds, odors, tastes, tangibles, or mental phenomena. One will not have conviction in visual consciousness, and one will not have conviction in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness. One will not have conviction in visually compounded sensory contact, and one will not have conviction in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. One will not have conviction in feelings conditioned by visually compounded sensory contact, and one will not have conviction in feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact. One will not have conviction in the earth element, and one will not have conviction in the water element, the fire element, the wind element, the space element, or the consciousness element. One will not have conviction in ignorance, and one will not have conviction in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. One will not have conviction in the perfection of generosity, and one will not have conviction in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. One will not have conviction in the emptiness of internal phenomena, and one will not have conviction in the emptiness of external phenomena or the emptiness of external and internal phenomena. One will not have conviction in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. One will not have conviction in the thirty-seven factors conducive to enlightenment. One will not have conviction in the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. One will not have conviction in the fruit of entering the stream to nirvāṇa, and one will not have conviction in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. One will not have conviction in individual enlightenment. One will not have conviction in knowledge of the path, and one will not have conviction in all-aspect omniscience.”

“Blessed Lord, how is it that those with conviction in the perfection of wisdom will not have confidence in physical forms? How is it that they will not have confidence in [all those phenomena, attributes, and attainments,] up to and including all-aspect omniscience?”

“Subhūti,” replied the Blessed One, “they will have conviction in the perfection of wisdom because physical forms are nonapprehensible. They will have conviction in the perfection of wisdom because [all those other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are nonapprehensible. So it is that those with conviction in the perfection of wisdom will not have conviction in physical forms, and they will not have conviction in [all those other phenomena, attributes, and attainments], up to and including all-aspect omniscience.”

“Blessed Lord, this perfection of wisdom is the great perfection!”

“Subhūti, for what reasons do you think this perfection of wisdom is the great perfection?” asked the Blessed One.

“Blessed Lord, the perfection of wisdom does not enhance physical forms, nor does it diminish them. It does not enhance feelings, perceptions, formative predispositions, or consciousness, nor does it diminish them. It does not enhance the sense fields, the sensory elements, or the links of dependent origination, nor does it diminish them. It does not enhance the perfection of generosity, nor does it diminish it. It does not enhance the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, or the perfection of meditative concentration, nor does it diminish them. It does not enhance the emptiness of internal phenomena, nor does it diminish it. It does not enhance the emptiness of external phenomena, the emptiness of external and internal phenomena, or [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, nor does it diminish them. It does not enhance the thirty-seven factors conducive to enlightenment, nor does it diminish them. It does not enhance the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, or wishlessness, nor does it diminish them. It does not enhance the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas, nor does it diminish them. It does not enhance the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment, nor does it diminish them. It does not enhance knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas, nor does it diminish them.

“Moreover, the perfection of wisdom does not absorb physical forms, nor does it diffuse them. It does not absorb feelings, perceptions, formative predispositions, or consciousness, nor does it diffuse them. It does not absorb [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, nor does it diffuse them.

“Moreover, the perfection of wisdom does not measure physical forms, nor does it not measure them. It does not measure [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, nor does it not measure them.

“Moreover, the perfection of wisdom does not enlarge physical forms, nor does it contract them. It does not enlarge [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, nor does it contract them.

“Moreover, the perfection of wisdom does not strengthen physical forms, nor does it weaken them. Similarly, it does not strengthen feelings, perceptions, formative predispositions, or consciousness, nor does it weaken them. It does not strengthen [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, nor does it weaken them.

“Blessed Lord, this formulation explains how this perfection of wisdom is the great perfection, possessed by bodhisattva great beings.

“Blessed Lord, if bodhisattva great beings who have newly entered the [great] vehicle, relying on the perfection of wisdom, and relying on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, perceive that the perfection of wisdom neither enhances nor diminishes physical forms, and that it neither enhances nor diminishes [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, or that it [neither absorbs nor diffuses, neither measures nor does not measure, neither enlarges nor contracts, and] neither strengthens nor weakens physical forms, and that it neither strengthens nor weakens [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, in that case, Blessed Lord, those bodhisattva great beings who perceive in such a way do not practice the perfection of wisdom. If one were to ask why, it is because anything that enhances or diminishes physical forms is not an outcome compatible with the perfection of wisdom. Anything that enhances or diminishes [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, is not an outcome compatible with the perfection of wisdom. Anything that [absorbs or diffuses, measures or does not measure, enlarges or contracts, or] strengthens or weakens physical forms is not an outcome compatible with the perfection of wisdom. Anything that strengthens or weakens [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, is not an outcome compatible with the perfection of wisdom.

“Blessed Lord, when they practice the perfection of wisdom in that manner, anything that enhances or diminishes physical forms, anything that enhances or diminishes [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, or anything that [absorbs or diffuses, measures or does not measure, enlarges or contracts, or] strengthens or weakens physical forms, and anything that [absorbs or diffuses, measures or does not measure, enlarges or contracts, or] strengthens or weakens [all those other phenomena, attributes, and attainments], up to and including enlightenment, the buddhas, and the attributes of the buddhas, becomes their great apprehending. If you ask why, it is because there is said to be no enlightenment for those with apprehending perception.

“Owing to the fact that beings are nonarising, you should see that the perfection of wisdom is nonarising. Owing to the fact that physical forms are nonarising, you should see that the perfection of wisdom is nonarising. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are nonarising, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are nonarising, you should see that the perfection of wisdom is nonarising.

“Owing to the fact that beings are without inherent existence, you should see that the perfection of wisdom is without inherent existence. Owing to the fact that physical forms are without inherent existence, you should see that the perfection of wisdom is without inherent existence. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are without inherent existence, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are without inherent existence, you should see that the perfection of wisdom is without inherent existence.

“Owing to the fact that beings are without entity, you should see that the perfection of wisdom is without entity. Owing to the fact that physical forms are without entity, you should see that the perfection of wisdom is without entity. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are without entity, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are without entity, you should see that the perfection of wisdom is without entity.

“Owing to the fact that beings are emptiness, you should see that the perfection of wisdom is emptiness. Owing to the fact that physical forms are emptiness, you should see that the perfection of wisdom is emptiness. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are emptiness, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are emptiness, you should see that the perfection of wisdom is emptiness.

“Owing to the fact that beings are void, you should see that the perfection of wisdom is void. Owing to the fact that physical forms are void, you should see that the perfection of wisdom is void. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are void, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are void, you should see that the perfection of wisdom is void.

“Owing to the fact that beings are nonexistent, you should see that the perfection of wisdom is nonexistent. Owing to the fact that physical forms are nonexistent, you should see that the perfection of wisdom is nonexistent. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are nonexistent, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are nonexistent, you should see that the perfection of wisdom is nonexistent.

“Owing to the fact that beings are inconceivable, you should see that the perfection of wisdom is inconceivable. Owing to the fact that physical forms are inconceivable, you should see that the perfection of wisdom is inconceivable. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are inconceivable, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are inconceivable, you should see that the perfection of wisdom is inconceivable.

“Owing to the fact that beings are indestructible, you should see that the perfection of wisdom is indestructible. Owing to the fact that physical forms are indestructible, you should see that the perfection of wisdom is indestructible. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are indestructible, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are indestructible, you should see that the perfection of wisdom is indestructible.

“Owing to the fact that beings do not attain consummate buddhahood, you should see that the perfection of wisdom does not attain consummate buddhahood. Owing to the fact that physical forms do not attain consummate buddhahood, you should see that the perfection of wisdom does not attain consummate buddhahood. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness do not attain consummate buddhahood, and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, do not attain consummate buddhahood, you should see that the perfection of wisdom does not attain consummate buddhahood.

“Owing to the fact that beings are not endowed with the consummate powers [of the tathāgatas], you should see that the perfection of wisdom is not endowed with the consummate powers [of the tathāgatas]. Owing to the fact that physical forms are not endowed with the consummate powers [of the tathāgatas], you should see that the perfection of wisdom is not endowed with the consummate powers [of the tathāgatas]. Owing to the fact that feelings, perceptions, formative predispositions, and consciousness are not endowed with the consummate powers [of the tathāgatas], and that [all those other phenomena, attributes, and attainments], up to and including enlightenment, buddhas, and the attributes of the buddhas, are not endowed with the consummate powers [of the tathāgatas], you should see that the perfection of wisdom is not endowed with the consummate powers [of the tathāgatas].

“This formulation explains, Blessed Lord, how this perfection of wisdom is the great perfection, possessed by bodhisattva great beings.”