Then the venerable Subhūti thought, “Since the perfection of wisdom is indeed profound, and the enlightenment of the tathāgatas, arhats, completely awakened buddhas is also profound, I should question the tathāgata, arhat, completely awakened Buddha about it.” Thereupon the venerable Subhūti said to the Blessed One, “Blessed Lord, the perfection of wisdom is inexhaustible.”

“Subhūti, the perfection of wisdom is inexhaustible because space is inexhaustible,” replied the Blessed One.

“Blessed Lord, how should the perfection of wisdom be brought into being?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom should be brought into being through the inexhaustibility of physical forms. The perfection of wisdom should be brought into being through the inexhaustibility of feelings, perceptions, formative predispositions, and consciousness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the perfection of generosity. The perfection of wisdom should be brought into being through the inexhaustibility of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the emptiness of internal phenomena. The perfection of wisdom should be brought into being through the inexhaustibility of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the applications of mindfulness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of [the goals], up to and including all-aspect omniscience.

“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of physical forms. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of feelings, perceptions, formative predispositions, and consciousness. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of generosity. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the emptiness of internal phenomena. They should actualize the perfection of wisdom through the inexhaustible space-like nature of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the applications of mindfulness. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of [the goals], up to and including all-aspect omniscience.

“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of ignorance. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of formative predispositions. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of consciousness. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of name and form. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the six sense fields. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensory contact. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensation. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of craving. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of grasping. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the rebirth process. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of birth. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of aging, death, sorrow, lamentation, suffering, discomfort, and agitation. Subhūti, it is in that manner that bodhisattva great beings should actualize the perfection of wisdom.

“Subhūti, this is the observation of the links of dependent origination that bodhisattva great beings make, the observation of that which they have absolutely renounced. To observe the links of dependent origination is a distinct attribute of bodhisattva great beings who are seated at the site of enlightenment. By observing the links of dependent origination in that manner they will attain the wisdom of all-aspect omniscience. Subhūti, those who practice the perfection of wisdom through this actualization of space-like inexhaustibility and observe the links of dependent origination will not dwell on the level of the śrāvakas, or the level of the pratyekabuddhas, but they will dwell in unsurpassed, complete enlightenment.

“Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible do not rely on this directing of their minds to the perfection of wisdom. They turn back because they do not know how bodhisattva great beings, when they practice the perfection of wisdom, should observe the links of dependent origination by actualizing space-like inexhaustibility. Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible turn back from unsurpassed, complete enlightenment because they do not rely on this skill in means. Subhūti, all those bodhisattva great beings who indeed do not turn back from unsurpassed, complete enlightenment do not turn back from unsurpassed, complete enlightenment because they rely on this perfection of wisdom. Bodhisattva great beings who practice the perfection of wisdom in that manner, with skill in means, should observe and actualize the perfection of wisdom by actualizing space-like inexhaustibility.

“Subhūti, by observing the links of dependent origination in that manner, bodhisattva great beings do not observe anything that originates without a cause. They do not observe anything that is permanent. They do not observe anything that ceases. They do not observe anything that constitutes a self, being, life form, living being, life, living creature, individual personality, human being, person, actor, agent, petitioner, instigator, experiencer, knower, or viewer. They do not observe anything permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. Subhūti, when they practice the perfection of wisdom in that manner, bodhisattva great beings should observe the links of dependent origination.

“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom, they do not observe that physical forms are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that feelings, perceptions, formative predispositions, or consciousness is permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the sense fields, the sensory elements, or the links of dependent origination are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, emptiness, signlessness, wishlessness, the aspects of liberation, [the serial steps of meditative absorption], the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that [the goals], up to and including all-aspect omniscience, are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.

“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe the perfection of wisdom. They do not observe anything at all through which they would observe the perfection of wisdom. They do not observe the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They do not observe anything at all through which they would observe the perfection of generosity [and so forth]. They do not observe the emptiness of internal phenomena. They do not observe anything at all through which they would observe the emptiness of internal phenomena. They do not observe [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not observe anything at all through which they would observe the emptiness of the essential nature of nonentities [and so forth]. They do not observe the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not observe anything at all through which they would observe the noble eightfold path [and so forth]. They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not observe anything at all through which they would observe the dhāraṇī gateways [and so forth]. They do not observe the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not observe anything at all through which they would observe the eighteen distinct qualities of the buddhas [and so forth]. They do not observe [the goals], up to and including all-aspect omniscience. They do not observe anything at all through which they would observe all-aspect omniscience [and so forth]. They do not observe anything through which they should abandon all reincarnation through the continuity of propensities. Subhūti, so it is that bodhisattva great beings should practice the perfection of wisdom without apprehending anything.

“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow. Subhūti, just as a person is pierced with the pain of sorrow at the time when their parents die, and the pains of sorrow they experience will be unbearable, in the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow, and the pains of sorrow he experiences will be unbearable.”

Subhūti then asked, “Blessed Lord, will it be a single evil Māra that will be pierced by unbearable pains of sorrow, or will all the evil Māras that there are in the world system of the great trichiliocosm be pierced by unbearable pains of sorrow?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings engage by dwelling in the perfection of wisdom, all those evil Māras that there are in the world system of the great trichiliocosm will be pierced by unbearable pains of sorrow, and will feel disinclined to sit on their respective seats. Yet for bodhisattva great beings who engage in that way, there is nothing the world with its gods, humans, and asuras can do to seize them and turn them back. Therefore, Subhūti, bodhisattva great beings who wish swiftly to attain consummate buddhahood in unsurpassed, complete enlightenment should engage by dwelling in the perfection of wisdom.

“Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of the perfection of generosity. They will complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of all the perfections.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings who engage by dwelling in the perfection of wisdom complete the cultivation of the perfection of generosity? How will they complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they dispense those gifts while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of generosity.

“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of ethical discipline, in this regard, Subhūti, when bodhisattva great beings maintain their ethical discipline, they maintain that ethical discipline while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of ethical discipline.

“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of tolerance, in this regard, Subhūti, when bodhisattva great beings cultivate tolerance, they cultivate that tolerance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of tolerance.

“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of perseverance, in this regard, Subhūti, when bodhisattva great beings undertake perseverance, they undertake that perseverance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of perseverance.

“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of meditative concentration, in this regard, Subhūti, when bodhisattva great beings are absorbed in meditative concentration, they are absorbed in those meditative concentrations while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of meditative concentration.

“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of wisdom, in this regard, Subhūti, when bodhisattva great beings cultivate the perfection of wisdom, they cultivate that wisdom while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of wisdom.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of ethical discipline?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, dedicating them to all-aspect omniscience, they affirm on behalf of beings those physical acts of loving kindness, those verbal acts of loving kindness, and those mental acts of loving kindness. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward all-aspect omniscience. At that time, bodhisattva great beings acquire the perfection of ethical discipline.”

“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of tolerance?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold and revile them with disingenuous reprimands and harsh words, they will not develop a mindset that is inimical to them. It is in this way, Subhūti, that bodhisattva great beings, after abiding in the perfection of generosity, acquire the perfection of tolerance.”

“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold or revile them with disingenuous reprimands and harsh words, they resort to their generous attitude and their charitable attitude. They develop physical and mental perseverance, [thinking] that they themselves should not desist from dispensing gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance.”

“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they do not dedicate them to the level of the śrāvakas, or to the level of the pratyekabuddhas. Rather, they set their minds on all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration.”

“Blessed Lord, how will bodhisattva great beings, while dispensing generosity with skill in means, acquire the perfection of wisdom?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings offer gifts and dispense their gifts, they invariably maintain an illusion-like attitude. They do not discern that any beings are benefited or harmed by these gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of wisdom.”