Then the venerable Śāradvatī­putra said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom sheds light owing to its utter purity. Reverend Lord! I pay homage to the transcendent perfection of wisdom. Reverend Lord! The transcendent perfection of wisdom is unsullied by the three world systems. Reverend Lord! The transcendent perfection of wisdom dispels the blindness of afflicted mental states and all false views. Reverend Lord! The transcendent perfection of wisdom has precedence over all branches of enlightenment. Reverend Lord! The transcendent perfection of wisdom secures happiness, distinct from all fears, enmity, and harmful [thoughts or deeds]. Reverend Lord! The transcendent perfection of wisdom brings light to all sentient beings so that they might acquire the [five] eyes. Reverend Lord! The transcendent perfection of wisdom demonstrates the path to those who are going astray so that they might abandon the two extremes. Reverend Lord! The transcendent perfection of wisdom is omniscience, so that all afflicted mental states and involuntary reincarnation through propensities might be abandoned. Reverend Lord! The transcendent perfection of wisdom is the mother of the bodhisattvas because it generates all the attributes of the buddhas. Reverend Lord! The transcendent perfection of wisdom is neither produced, nor does it disintegrate, because it is empty of intrinsic defining characteristics. Reverend Lord! The transcendent perfection of wisdom abandons cyclic existences because it is neither an enduring state, nor is it perishable. Reverend Lord! The transcendent perfection of wisdom offers protection to those who lack protection because it bestows all that is precious. Reverend Lord! The transcendent perfection of wisdom is endowed with the completely perfect [ten] powers because it cannot be crushed by any antagonists. Reverend Lord! The transcendent perfection of wisdom turns the wheel of the sacred doctrine, repeating it in the three times and in its twelve aspects, because it is neither subject to promulgation nor reversal. Reverend Lord! The transcendent perfection of wisdom genuinely displays the essential nature of all things because it is the emptiness of the essential nature of non-entities. Reverend Lord! How can bodhisattvas, those who are on the vehicle of the bodhisattvas, those who are on the vehicle of the śrāvakas, or those who are on the vehicle of the pratyekabuddhas abide in the transcendent perfection of wisdom?”

The Blessed One replied, “Śāradvatī­putra! Just as they abide alongside the Teacher, and just as they pay homage to the Teacher, so they should do the same with respect to the transcendent perfection of wisdom. If you ask why, Śāradvatī­putra, it is because this transcendent perfection of wisdom is itself the Teacher. The Teacher is not one thing, and the transcendent perfection of wisdom another. Rather, emptiness is the transcendent perfection of wisdom and the nature of the transcendent perfection of wisdom is empty. It is owing to this transcendent perfection of wisdom that the tathāgatas, arhats, genuinely perfect buddhas are distinguished, and similarly that the bodhisattvas, the pratyekabuddhas, the arhats, and in the same vein, [all those of spiritual attainment, down to and including those who have entered the stream to nirvāṇa] are distinguished. It is owing to this transcendent perfection of wisdom that the paths of the ten virtuous actions are distinguished in the world and similarly, that the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, the five extrasensory powers, the transcendent perfection of generosity and the other transcendent perfections, up to and including the transcendent perfection of wisdom, and the emptiness of internal phenomena along with the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are distinguished in the world. Similarly, it is owing to this transcendent perfection of wisdom that the ten powers of the tathāgatas are distinguished, along with [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and that [the other attainments], up to and including omniscience, are distinguished.”

Thereupon, Śakra, mighty lord of the gods, thought, “What is the basis of this question that Venerable Śāradvatī­putra has asked? What is its context?”

Śakra, mighty lord of the gods, then asked the venerable Śāradvatī­putra, “Reverend Śāradvatī­putra! What is the basis of this question that you have asked? What is its context?”

The venerable Śāradvatī­putra replied to Śakra, mighty lord of the gods, “Kauśika, great bodhisattva beings who have acquired the transcendent perfection of wisdom, owing to their skillful means, have concentrated and subsumed the roots of virtue possessed by the lord buddhas of the past, future, and present, commencing from when they first began to set their mind on enlightenment and lasting as long as the sacred doctrine itself endures, as well as the roots of virtue possessed by the Lord Buddha, along with his monastic community of śrāvakas, and those of the pratyekabuddhas, and the roots of virtue possessed by all other sentient beings apart from them, who are engaged in the Great Vehicle. Making common cause with all sentient beings, they then dedicate these [roots of virtue] for the sake of unsurpassed, genuinely perfect enlightenment. So this was the basis of the question I asked.

“Moreover, Kauśika, the transcendent perfection of wisdom possessed by great bodhisattva beings dominates the transcendent perfection of generosity. Similarly, it dominates the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. Kauśika, just as those who are born blind, whether they number a hundred, a thousand, or a hundred thousand, cannot set out on a road, or enter a hamlet, town, city, or country without a guide, and they are incapable and inadequate, having no way to move, in the same way, Kauśika, the five [lower] transcendent perfections resemble one who is born blind. Unguided by the transcendent perfection of wisdom, all of them will be separated from the transcendent perfection of wisdom so that they will have no opportunity to set out on the paths associated with perfect enlightenment, from one to the next, or to enter the citadel of omniscience. However, Kauśika, when the five [lower] transcendent perfections, starting with the transcendent perfection of generosity, have been acquired through the transcendent perfection of wisdom, these five transcendent perfections will be endowed with vision. Indeed, it is because they are acquired by means of the transcendent perfection of wisdom that these five transcendent perfections are designated as transcendent perfections.”

Then Śakra, mighty lord of the gods, addressed the venerable Śāradvatī­putra as follows: “Reverend Śāradvatī­putra! You say that it is because they are acquired by means of the transcendent perfection of wisdom that these five transcendent perfections are designated as transcendent perfections. However, Reverend Śāradvatī­putra, are these five transcendent perfections not designated as transcendent perfections when they are acquired by means of the transcendent perfection of generosity? Similarly, are these five transcendent perfections not designated as transcendent perfections when they are acquired by means of the transcendent perfection of ethical discipline, when they are acquired by means of the transcendent perfection of tolerance, when they are acquired by means of the transcendent perfection of perseverance, or when they are acquired by means of the transcendent perfection of meditative concentration?”

“Kauśika,” he replied, “It is so! It is just as you have spoken. However, great bodhisattva beings who abide in the transcendent perfection of wisdom fully perfect the transcendent perfection of generosity, and similarly they fully perfect the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. So it is, Kauśika, that the transcendent perfection of wisdom is designated as beyond these five [lower] transcendent perfections. It is designated as the foremost, the best, the most excellent, the unsurpassed, and the highest.”

Then the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord! How should the transcendent perfection of wisdom be actualized?”

The Blessed One replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the transcendent perfection of wisdom should be actualized due to the non-actualization of physical forms. Similarly, the transcendent perfection of wisdom should be actualized due to the non-actualization of feelings, perceptions, formative predispositions, and consciousness. Similarly, the transcendent perfection of wisdom should be actualized due to the non-actualization of the transcendent perfection of generosity and the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, the transcendent perfection of wisdom should be actualized due to the non-actualization of the emptiness of internal phenomena, and in the same vein, [of the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, as well as the applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path, and the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, the transcendent perfection of wisdom should be actualized due to the non-actualization of the understanding of all phenomena, and the non-actualization of the understanding of the aspects of the path and of omniscience.”

“Reverend Lord! How is the transcendent perfection of wisdom to be actualized due to the non-actualization of physical forms? How is transcendent perfection of wisdom to be actualized due to the non-actualization [of all these other attributes and attainments], up to and including omniscience?”

The Blessed One replied, “Śāradvatī­putra, the transcendent perfection of wisdom should be actualized because physical forms are not actualized, because they do not arise, because they are non-apprehensible, and because they do not disintegrate. Similarly, the transcendent perfection of wisdom should be actualized because feelings, perceptions, formative predispositions, and consciousness, and in the same vein, [all other attributes and attainments], up to and including omniscience, are not actualized because they do not arise, because they are non-apprehensible, and because they do not disintegrate.”

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! When the transcendent perfection of wisdom is actualized in that manner, what thing is attained?”

“The Blessed One replied, “Nothing at all is attained. This is why it may be styled ‘the transcendent perfection of wisdom’.”

“Reverend Lord! What are the things that are not attained?”

The Blessed One replied, “Virtuous phenomena and non-virtuous phenomena will not be attained. Similarly, mundane phenomena, supramundane phenomena, contaminated phenomena, uncontaminated phenomena, censurable phenomena, non-censurable phenomena, conditioned phenomena, and unconditioned phenomena will not be attained. If you ask why, Śāradvatī­putra, the transcendent perfection of wisdom does not establish anything at all in an apprehending manner. For this reason nothing at all is attained.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Reverend Lord! Does the transcendent perfection of wisdom not attain and not apprehend even omniscience?”

The Blessed One replied, “Kauśika, it is so! It is just as you have spoken. This transcendent perfection of wisdom does not attain and does not apprehend even omniscience.”

“Reverend Lord! In what way does the transcendent perfection of wisdom not attain and not apprehend even omniscience?”

The Blessed One replied, “Kauśika, the transcendent perfection of wisdom does not attain [even] the transcendent perfection of wisdom, whether in the sense of a designation, in the sense of an intimation, or in the sense of a formulation.”

“Reverend Lord! How then does it bring about attainment?”

The Blessed One replied, “It brings about attainment insofar as it does not admit, not establish, not abandon, not adhere to, and not attain anything at all. Kauśika, so it is that the transcendent perfection of wisdom brings about the attainment of all things, without attaining anything at all.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Reverend Lord! How wonderful that this transcendent perfection of wisdom is established because all things neither arise nor do they cease, and they are unconditioned, unapprehended, and without fixation!”

Thereupon, the venerable Su­bhūti said to the Blessed One, “Reverend Lord! If great bodhisattva beings wonder whether the transcendent perfection of wisdom brings about the attainment of all things, but perceive to the contrary that it does not bring about attainment, in that case, Reverend Lord, those bodhisattvas would undervalue the transcendent perfection of wisdom and keep far away from it.”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti! There is a distinct way in which bodhisattvas might undervalue the transcendent perfection of wisdom and keep far away from it. If, Su­bhūti, when bodhisattvas practice the transcendent perfection of wisdom, they were to perceive, ‘Alas! The transcendent perfection of wisdom is flaccid, insignificant, and pointless. Alas! The transcendent perfection of wisdom is vacuous,’ in that case, they would undervalue the transcendent perfection of wisdom and keep far away from it. Su­bhūti! That is the distinct way in which bodhisattvas might undervalue the transcendent perfection of wisdom and keep far away from the transcendent perfection of wisdom.”

Then, the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If one trusts in the transcendent perfection of wisdom, what are the things in which one should not trust?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti! If you have conviction in the transcendent perfection of wisdom, you should not have conviction in physical forms. Similarly, you should not have conviction in feelings, perceptions, formative predispositions, and consciousness. You should not have conviction in the eyes, and you should not have conviction in [the other sense organs], up to and including the mental faculty. You should not have conviction in the sense field of sights, and you should not have conviction in [the other sense objects], up to and including mental phenomena. Similarly, you should not have conviction in the transcendent perfection of generosity, and you should not have conviction in the other transcendent perfections, up to and including the transcendent perfection of wisdom. You should not have conviction in the emptiness of internal phenomena, and you should not have conviction in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. You should not have conviction in the applications of mindfulness, and you should not have conviction in [the other causal attributes], up to and including the noble eightfold path. Similarly, you should not have conviction in the ten powers of the tathāgatas, and you should not have conviction in [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. You should not have conviction in the fruit of entering the stream. Similarly, you should not have conviction in the fruit of being tied to one more rebirth, to the fruit of no longer being subject to rebirth, and to the fruit of arhatship. You should not have conviction in individual enlightenment. You should not have conviction in unsurpassed, genuinely perfect enlightenment. You should not have conviction in the understanding of all phenomena. You should not have conviction in the understanding of the aspects of the path. You should not have conviction in omniscience.

“On the other hand, Su­bhūti, you should have conviction in the transcendent perfection of wisdom because physical forms are non-apprehensible. Similarly, you should have conviction in the transcendent perfection of wisdom because feelings, perceptions, formative predispositions, and consciousness are non-apprehensible. In the same vein, you should have conviction in the transcendent perfection of wisdom because [all other attributes and attainments], up to and including omniscience, are non-apprehensible.”

“Su­bhūti, those who have conviction in the transcendent perfection of wisdom, without apprehending anything, have conviction in physical forms; similarly, they have conviction in feelings, perceptions, formative predispositions, and consciousness. In the same vein, if they have conviction, [without apprehending anything,] in the transcendent perfection of wisdom, they will have conviction in [all those other attributes and attainments], up to and including omniscience.”

The venerable Su­bhūti then said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is the great transcendent perfection.”

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

He replied, “It does not enhance physical forms, nor does it diminish them. Similarly, it does not enhance feelings, perceptions, formative predispositions, and consciousness, nor does it diminish them. It does not enhance the transcendent perfection of generosity, nor does it diminish it. Similarly, it does not enhance the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration, nor does it diminish them. Similarly, it does not enhance the emptiness of internal phenomena, nor does it diminish it. Similarly, it does not enhance the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, nor does it diminish them. Similarly, it does not enhance the applications of mindfulness, nor does it diminish them. Similarly, it does not enhance [the other causal attributes], up to and including the noble eightfold path, nor does it diminish them. It does not enhance the ten powers of the tathāgatas, nor does it diminish them. Similarly, it does not enhance [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, nor does it diminish them. It does not enhance enlightenment; nor does it diminish it. It does not enhance buddhahood; nor does it diminish it.”

“Moreover, the transcendent perfection of wisdom does not absorb physical forms, nor does it diffuse them. Similarly, it does not absorb feelings, perceptions, formative predispositions and consciousness; nor does it diffuse them. In the same vein, it does not absorb [all those other causal and fruitional attributes], up to and including buddhahood; nor does it diffuse them.”

“Moreover, the transcendent perfection of wisdom does not measure physical forms, nor does it not measure them. In the same vein, it does not measure [all those other attributes], up to and including buddhahood; nor does it not measure them.”

“Moreover, the transcendent perfection of wisdom does not enlarge physical forms, nor does it contract them. Similarly, it does not enlarge feelings, perceptions, formative predispositions and consciousness; nor does it contract them. In the same vein, it does not enlarge [all those other attributes], up to and including buddhahood;, nor does it contract them.

“Moreover, the transcendent perfection of wisdom does not strengthen physical forms, nor does it weaken them. Similarly, it does not strengthen feelings, perceptions, formative predispositions, and consciousness; nor does it weaken them. In the same vein, it does not strengthen [all those other attributes], up to and including buddhahood; nor does it weaken them.”

“Reverend Lord! For these reasons this transcendent perfection of wisdom is the great transcendent perfection, possessed by great bodhisattva beings.”

“Reverend Lord! If great bodhisattva beings who have newly entered the [Great] Vehicle, perceive, contingent on the transcendent perfection of wisdom, and similarly contingent on the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, that the transcendent perfection of wisdom enhances or diminishes physical forms, and similarly, that it enhances or diminishes feelings, perceptions, formative predispositions and consciousness, and in the same vein, that it enhances or diminishes [all those other attributes], up to and including buddhahood; and in the same vein that it [absorbs or diffuses, measures or does not measure, enlarges or contracts, and] strengthens or weakens physical forms, and similarly, that it strengthens or weakens feelings, perceptions, formative predispositions, and consciousness, in that case, Reverend Lord, those great bodhisattva beings do not practice the transcendent perfection of wisdom. If you ask why, it is because anything that enhances or diminishes physical forms, and in the same vein, anything that enhances or diminishes [all those other attributes], up to and including buddhahood, cannot be an outcome of the transcendent perfection of wisdom. Anything that strengthens or weakens physical forms, and similarly, anything that strengthens or weakens feelings, perceptions, formative predispositions, and consciousness, and in the same vein, anything that strengthens or weakens [all those other attributes], up to and including buddhahood, cannot be an outcome of the transcendent perfection of wisdom.

“Anything that enhances or diminishes physical forms, and similarly, anything that enhances or diminishes feelings, perceptions, formative predispositions, and consciousness, and in the same vein, anything that strengthens or weakens and so forth [any of those other attributes], up to and including buddhahood, does so because its [mistaken] perception is great. If you ask why, it is because there is no enlightenment at all for those who have [such mistaken] perception.

“If you ask why, owing to the fact that sentient beings are uncreated, you should see that the transcendent perfection of wisdom is uncreated. Similarly, owing to the fact that physical forms are uncreated, you should see that the transcendent perfection of wisdom is uncreated. Similarly, owing to the fact that feelings, perceptions, formative predispositions, and consciousness are uncreated, you should see that the transcendent perfection of wisdom is uncreated. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are uncreated, you should see that the transcendent perfection of wisdom is uncreated.

“Owing to the fact that sentient beings are without essential nature, you should see that the transcendent perfection of wisdom is without essential nature. Similarly, in the same vein, owing to the fact that that [all those other attributes], up to and including buddhahood, are without essential nature, you should see that the transcendent perfection of wisdom is without essential nature.

“Owing to the fact that sentient beings are emptiness, you should see that the transcendent perfection of wisdom is emptiness. Similarly, owing to the fact that physical forms are emptiness, you should see that the transcendent perfection of wisdom is emptiness. Similarly, owing to the fact that feelings, perceptions, formative predispositions, and consciousness are emptiness, you should see that the transcendent perfection of wisdom is emptiness. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are emptiness, you should see that the transcendent perfection of wisdom is emptiness.

“Owing to the fact that sentient beings are void, you should see that the transcendent perfection of wisdom is void. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness are void, you should see that the transcendent perfection of wisdom is void. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are void, you should see that the transcendent perfection of wisdom is void.

“Owing to the fact that sentient beings are non-existent, you should see that the transcendent perfection of wisdom is non-existent. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness are non-existent, you should see that the transcendent perfection of wisdom is non-existent. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are non-existent, you should see that the transcendent perfection of wisdom is non-existent.

“Owing to the fact that sentient beings are inconceivable, you should see that the transcendent perfection of wisdom is inconceivable. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness are inconceivable, you should see that the transcendent perfection of wisdom is inconceivable. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are inconceivable, you should see that the transcendent perfection of wisdom is inconceivable.

“Owing to the fact that sentient beings are indestructible, you should see that the transcendent perfection of wisdom is indestructible. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness are indestructible, you should see that the transcendent perfection of wisdom is indestructible. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are indestructible, you should see that the transcendent perfection of wisdom is indestructible.

“Owing to the fact that sentient beings do not attain manifestly perfect buddhahood, you should see that the transcendent perfection of wisdom does not attain manifestly perfect buddhahood. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness do not attain manifestly perfect buddhahood, you should see that the transcendent perfection of wisdom does not attain manifestly perfect buddhahood. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, do not attain manifestly perfect buddhahood, you should see that the transcendent perfection of wisdom does not attain manifestly perfect buddhahood.

“Owing to the fact that sentient beings are not endowed with the powers [of the tathāgatas], you should see that the transcendent perfection of wisdom is not endowed with the powers [of the tathāgatas]. Similarly, owing to the fact that physical forms, feelings, perceptions, formative predispositions, and consciousness are not endowed with the powers [of the tathāgatas], you should see that the transcendent perfection of wisdom is not endowed with the powers [of the tathāgatas]. In the same vein, owing to the fact that [all those other attributes], up to and including buddhahood, are not endowed with the powers [of the tathāgatas], you should see that the transcendent perfection of wisdom is not endowed with the powers [of the tathāgatas]. For these reasons, Reverend Lord, this transcendent perfection of wisdom is the great transcendent perfection, possessed by great bodhisattva beings.”

Then the venerable Ānanda said to the Lord [Buddha], “Reverend Lord! The name of the transcendent perfection of generosity is not as well known as the name of the transcendent perfection of wisdom. Nor are the names of the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration as well known. Reverend Lord! In the same vein, [all those other attributes], up to and including the eighteen distinct qualities of the buddhas, are not as well known as the name of the transcendent perfection of wisdom.”

The Blessed One replied to the venerable Ānanda as follows: “Ānanda! This is because the transcendent perfection of wisdom has precedence over the five [other] transcendent perfections; similarly, it has precedence over [all those other attributes], up to and including the eighteen distinct qualities of the buddhas. Ānanda! Do you think that a gift undedicated toward omniscience may be styled as the transcendent perfection of generosity?”

“No, Reverend Lord!” he replied.

“Ānanda! Do you think that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are undedicated toward omniscience may be styled as the transcendent perfection of wisdom [and so forth]?”

“No, Reverend Lord!” he replied.

The venerable Ānanda then asked the Lord [Buddha], “Reverend Lord! In what way may a gift, when dedicated toward omniscience, be styled as the transcendent perfection of generosity, and in what way may [the other transcendent perfections], up to and including wisdom, when dedicated toward omniscience, be styled as the transcendent perfection of wisdom [and the rest]?”

The Blessed One replied, “Ānanda! When a gift is dedicated toward omniscience in a non-dual manner, it may be styled as the transcendent perfection of generosity. In the same vein, when [the other transcendent perfections], up to and including wisdom, are dedicated toward omniscience in a non-dual manner, they may be styled as the transcendent perfection of wisdom [and the rest]. Similarly, when these are dedicated toward omniscience in an uncreated manner and without apprehending anything, they may be styled as the transcendent perfection of wisdom [and the rest].”

“Reverend Lord! How is it that when a gift is dedicated toward omniscience in a non-dual manner, and similarly in an uncreated manner, and without apprehending anything, it may be styled as the transcendent perfection of generosity? Likewise, how is it that when [the other transcendent perfections], up to and including wisdom, are dedicated toward omniscience in a non-dual manner, and similarly in an uncreated manner, and without apprehending anything, they may be styled as the transcendent perfection of wisdom [and the rest]?”

The Blessed One replied, “It is owing to the non-duality of physical forms, and similarly, owing to the non-duality of feelings, perceptions, formative predispositions, consciousness, and [all other attributes], up to and including enlightenment.”

“How is it owing to the non-duality of physical forms, and how is it owing to the non-duality [of the other aggregates and of all attributes], up to and including enlightenment?”

The Blessed One replied, “Ānanda! Physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and the other aggregates]. In the same vein, [all other attributes], up to and including enlightenment, are empty of enlightenment [and the rest]. If you ask why, it is because the transcendent perfections and physical forms are indivisible and without duality. Similarly, [all other attributes], up to and including the transcendent perfection of wisdom and enlightenment, are indivisible and without duality.

“Ānanda! So it is that the transcendent perfection of wisdom is in the vanguard of these five [other] transcendent perfections, and in the same vein, it is in the vanguard of [all other attributes], up to and including omniscience. Just as the seeds that have been planted in a large field sprout and grow, with the large field acting as their support, in the same way, Ānanda, these five [other] transcendent perfections emerge dependent on the transcendent perfection of wisdom, with the transcendent perfection of wisdom acting as their support. Similarly, the four applications of mindfulness emerge dependent on the transcendent perfection of wisdom, as do [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and [all attainments], up to and including omniscience. Ānanda! The five [other] transcendent perfections and [those other attributes], up to and including the eighteen distinct qualities of the buddhas, are dependent on omniscience. So it is, Ānanda, that the transcendent perfection of wisdom drives those five [other] transcendent perfections, and similarly drives [all those other attributes], up to and including the eighteen distinct qualities of the buddhas.”

The venerable Ānanda then said to the Blessed One, “Reverend Lord! The Tathā­gata, Arhat, Genuinely Perfect Buddha has not yet spoken of all the qualities which sons of enlightened heritage or daughters of enlightened heritage acquire when they hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner. Reverend Lord! When they hold and are attentive and so forth to the transcendent perfection of wisdom in the right manner, the paths of the ten virtuous actions emerge in the world. Similarly, the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and [other attributes], up to and including the eighteen distinct qualities of the buddhas, emerge in the world. Reverend Lord! When they hold and are attentive to the transcendent perfection of wisdom in the right manner, and so forth, those who have entered the stream are discerned in the world, and similarly, those who are tied to one more rebirth, those who are no longer subject to rebirth, arhats, and pratyekabuddhas all are discerned in the world. Reverend Lord! When they hold and are attentive and so forth to the transcendent perfection of wisdom in the right manner, the tathāgatas, arhats, genuinely perfect buddhas emerge in the world!”

The Blessed One replied to the venerable Ānanda as follows: “Ānanda! I have not exhaustively spoken of those qualities which sons of enlightened heritage or daughters of enlightened heritage possess when they hold and are attentive and so forth to the transcendent perfection of wisdom in the right manner. If you ask why, Ānanda, the sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner, and are never separated from the mind that knows all things, will possess the immeasurable aggregate of ethical discipline. Similarly, those who hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner, and are never separated from the mind that knows all things, will possess the immeasurable aggregates of meditative stability, wisdom, liberation, and the perception of liberating gnosis.

“Ānanda! You should know that the sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner, and are never separated from the mind that knows all things, will enter into the [way of] the tathāgatas.

“Ānanda! With regard to all those aggregates from ethical discipline to the perception of liberating pristine cognition, possessed by all śrāvakas and pratyekabuddhas, that is to say, the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the perception of liberating gnosis possessed by all the śrāvakas and pratyekabuddhas—Ānanda, all of these do not approximate even a hundredth part or approximate even the causal basis of the aggregates from ethical discipline to the perception of liberating gnosis, that is to say, the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the perception of liberating gnosis possessed by sons of enlightened heritage or daughters of enlightened heritage. If you ask why, Ānanda, the minds of those sons of enlightened heritage or daughters of enlightened heritage are liberated from the levels of the śrāvakas and pratyekabuddhas, and they do not hanker for the doctrines of those śrāvakas and pratyekabuddhas.

“Ānanda! I did not speak of the qualities and advantages that sons of enlightened heritage or daughters of enlightened heritage will accrue in this life and in the next life when, Ānanda, they maintain this transcendent perfection of wisdom, having committed it to writing, and also honor, venerate, and respect it with various offerings of flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, and victory banners.”

The venerable Ānanda then said to the Blessed One, “Reverend Lord! I will always uninterruptedly guard, protect, and offer sanctuary to those sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner, and are never separated from the mind that knows all things, and who commit this transcendent perfection of wisdom to writing, or have it committed to writing, and then honor, revere, and respect it with flowers and those [other offerings], up to and including diverse ribbons, as well as with musical sounds.”

The Blessed One replied, “Ānanda! The sons of enlightened heritage or daughters of enlightened heritage abide utterly in the emptiness of internal phenomena, and they abide utterly in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Therefore, they do not consider anyone who may seek to censure the transcendent perfection of wisdom, nor do they consider the censure of the transcendent perfection of wisdom which that person would seek to make. So it is, Ānanda, that because those sons of enlightened heritage or daughters of enlightened heritage have been captivated by the brilliance of the transcendent perfection of wisdom, no one will have occasion [to censure it].”

“Moreover, Ānanda, the minds of those sons of enlightened heritage or daughters of enlightened heritage who hold and are attentive to the transcendent perfection of wisdom in the right manner, and so forth, will not cower. They will not be intimidated. They will not be afraid. If you ask why, Ānanda, it is because they do not consider any entity which would cause them to cower, and to be intimidated or afraid. Those sons of enlightened heritage or daughters of enlightened heritage who hold and are attentive to the transcendent perfection of wisdom in the right manner, and so forth, and who commit it to writing, or have it committed to writing, and then revere, honor, respect, and make offerings to it will accrue these qualities and advantages in this life and in the next life. Friends, close relatives, cousins, kings, ministers, bodhisattvas, gods, virtuous ascetics, brāhmin priests, lord buddhas who are alive and present in the world systems of the ten directions, numerous as the sands of the River Ganges, and even those among them who teach the sacred doctrine, along with great bodhisattva beings and pratyekabuddhas, arhats, those who are no longer subject to rebirth, those who are tied to one more rebirth, and those who have entered the stream will all rejoice in [the qualities of] those [sons of enlightened heritage or daughters of enlightened heritage]. Similarly, the world with its god realms will rejoice in them. Living creatures, including demons, virtuous ascetics, and brāhmin priests, as well as those who are pleasant among the gods, humans, and antigods will also rejoice in them.

“Their courage with respect to the transcendent perfection of generosity, and similarly with respect to the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom will not be broken. Similarly, their cultivation of the emptiness of internal phenomena will not be interrupted, and in the same way, their cultivations of [all other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, will not be interrupted. Similarly, their cultivation of the applications of mindfulness will not be interrupted, and in the same vein, their cultivations of [all other attributes], up to and including the eighteen distinct qualities of the buddhas, will not be interrupted. Similarly, their cultivation of the meditative stabilities will not be interrupted. Likewise, their cultivation of the dhāraṇī gateways will not be interrupted. Similarly, their extrasensory powers, which are those of the bodhisattvas, will not be interrupted. Their acts that bring sentient beings to maturity will not be interrupted. Their refinement of the buddhafields will not be interrupted. Their [attainments], up to and including omniscience, will not be interrupted. They will be capable of warding off all heretical refutations and imputations that might arise.

“Ānanda! Those sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, recite aloud, and master this transcendent perfection of wisdom with the mind of omniscience, and who commit the transcendent perfection of wisdom to writing, and have it compiled as a book, and then honor, revere, respect, and make offerings to it with various flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, victory banners, and ribbons, as well as with musical sounds, will accrue these qualities and advantages in this life and in the next life.

“Moreover, Ānanda, throughout the world systems of the great trichiliocosm, the gods of the Catur­mahā­rāja­kāyika realm who have cultivated the mind of unsurpassed, genuinely perfect enlightenment will arrive there, examine this [book of] the transcendent perfection of wisdom, and master it. They will pay homage to it, bow before it, and [only] then consider departing again [for their own abodes]. Similarly, the gods of the Trayas­triṃśa realm; the gods of the Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms; and likewise, the gods of the Brahmakāyika, Brahma­pari­ṣadya, Mahā­brahmā, Parī­ttābha, A­pramāṇābha, Ābhāsvara, Parītta­śubha, A­pramāṇa­śubha, Śubha­kṛtsna, An­abhraka, Puṇya­prasava, and Bṛhat­phala realms who have cultivated the mind of unsurpassed, genuinely perfect enlightenment will arrive there, examine this [book of] the transcendent perfection of wisdom, hold, and master it. They will pay homage to it, bow before it, and [only] then consider departing again [for their own abodes]. The gods of the Pure Abodes, namely, those of the Avṛha, Atapa, Su­dṛśa, Sudarśana, and Akaniṣṭha realms also will arrive there, examine this [book of] the transcendent perfection of wisdom, pay homage to it, and so forth, and [only] then consider departing again [for their own abodes].

“Ānanda! Those sons of enlightened heritage or daughters of enlightened heritage should think, ‘May I grant the gift of the sacred doctrine to all the gods in the world systems of the ten directions, numerous as the sands of the River Ganges, extending from those of the Catur­mahā­rāja­kāyika realm as far as the Bṛhat­phala realm, who have entered upon unsurpassed, genuinely perfect enlightenment, along with those of the Pure Abodes, and also [sundry] gods, nāgas, yakṣas, gandharvas, mahoragas, antigods, garuḍas, and kinnaras who will arrive to examine this [book of] the transcendent perfection of wisdom, and to hold, master, venerate, pay homage, and make offerings to it.’

“Ānanda! Those gods present in the world systems of the great trichiliocosm, extending from the Catur­mahā­rāja­kāyika realm as far as Akaniṣṭha, also will arrive there, examine this [book of] the transcendent perfection of wisdom, hold, and master it. They will pay homage to it, bow before it, and [only] then consider departing again [for their own abodes]. They will always uninterruptedly guard, protect, and offer sanctuary to those sons of enlightened heritage or daughters of enlightened heritage.

“Similarly, the gods who are present in the world systems of the ten directions, numerous as the sands of the River Ganges, extending from the Catur­mahā­rāja­kāyika realm as far as Akaniṣṭha, also will arrive there, examine this [book of] the transcendent perfection of wisdom, pay homage to it, and so forth, and [only] then consider departing again [for their own abodes]. They will always uninterruptedly guard, protect, and offer sanctuary to those sons of enlightened heritage or daughters of enlightened heritage.

“Ānanda! Anyone who seeks to censure those [sons of enlightened heritage or daughters of enlightened heritage] would find no opportunity to do so, except in connection with the ripening of past actions. Ānanda! This is also a quality and advantage that sons of enlightened heritage or daughters of enlightened heritage will accrue in this life. The gods in the world systems of the ten directions, numerous as the sands of the River Ganges, who have entered upon unsurpassed, genuinely perfect enlightenment, owing to their former acts of offering made to this [book of] the transcendent perfection of wisdom, will decide to come there to guard, protect, and offer sanctuary to those sons of enlightened heritage or daughters of enlightened heritage. If you ask why, Ānanda, it is because those gods have entered upon unsurpassed, genuinely perfect enlightenment; they offer shelter and protection to all sentient beings, they never forsake sentient beings, they benefit all sentient beings, and they secure them in happiness.”

The venerable Ānanda then asked the Blessed One, “Reverend Lord! How can those sons of enlightened heritage or daughters of enlightened heritage know that, among all the world systems of the ten directions, the gods of the Catur­mahā­rāja­kāyika realm will come here, and that the gods extending as far as the Akaniṣṭha realm will also come here to examine this [book of] the transcendent perfection of wisdom, and to hold, retain, venerate, make offerings to, and respect it?”

The Blessed One replied to the venerable Ānanda as follows: “Ānanda! If those sons of enlightened heritage or daughters of enlightened heritage behold an extensive aura of light around the place where this [book of] the transcendent perfection of wisdom has been placed, they should certainly know that eminently powerful gods, endowed with great occult power and great miraculous abilities, will have arrived to examine this [book of] the transcendent perfection of wisdom, and to hold, retain, venerate, make offerings to, and respect it.

“Moreover, Ānanda, if those sons of enlightened heritage or daughters of enlightened heritage smell the perfusive scent of non-human beings, they should certainly know that gods endowed with great occult power and great miraculous abilities will have arrived there to examine this [book of] the transcendent perfection of wisdom, and to hold, retain, master, pay homage to, make offerings to, and respect it.

“Moreover, Ānanda, if those sons of enlightened heritage or daughters of enlightened heritage always maintain scrupulous conduct and make offerings to this [book of] the transcendent perfection of wisdom in accordance with the correct procedures, on account of their scrupulous conduct, many gods will arrive there and rejoice upon examining this [book of] the transcendent perfection of wisdom, and upon holding, mastering, honoring, retaining, venerating, respecting, and making offerings to it. Gods of feeble power, who were previously present in that place, will be unable to bear the majesty, the glory, and the exaltedness of those eminently powerful gods endowed with great occult power and great miraculous abilities, and so they will consider leaving that place. The more those eminently powerful gods endowed with great occult power and great miraculous abilities think they should come there, the more the volition of those sons of enlightened heritage or daughters of enlightened heritage will be enhanced. In proximity to this [book], they should not negligently engage in careless actions. The sons of enlightened heritage or daughters of enlightened heritage should also perfume that locale with various kinds of incense, as an offering to this [book of] the transcendent perfection of wisdom. They should arrange various flowers. They should scent it with aromatic jars. They should hang silken flags. They should erect various excellent canopies. They should excellently adorn that locale in many ways.

“Moreover, Ānanda, the bodies of those sons of enlightened heritage or daughters of enlightened heritage who venerate and make offerings to this [book of] the transcendent perfection of wisdom will never tire. They will be comfortable in body, comfortable in mind, endowed with lightness of body and majesty of body, and their minds will be radiant. Perceiving the [transcendent perfection of wisdom] in that manner, when asleep they will have no inauspicious dreams, for they will behold in their dreams the body of the Tathā­gata, Arhat, Genuinely Perfect Buddha, excellently adorned with the thirty-two major marks of a superior man, radiant with the eighty minor marks, and teaching the sacred doctrine, his golden body surrounded by and in the presence of the community of fully ordained monks. They will also hear the Tathā­gata, Arhat, Genuinely Perfect Buddha impart the sacred doctrines, from the six transcendent perfections and the four applications of mindfulness up to and including the eighteen distinct qualities of the buddhas. They will hear the analysis of the meaning of these transcendent perfections. Similarly, they will hear the analysis of the meaning of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They will also behold the Tree of Enlightenment. They will see the Bodhisattva next to the Tree of Enlightenment, and they will see him attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Similarly, they will see him, having attained manifestly perfect buddhahood, turning the wheel of the sacred doctrine, and they will also know and behold many hundreds of thousands of bodhisattvas establishing in their discussions how omniscience should be attained, how sentient beings should be brought to maturity, how the buddhafields should be refined, and how demonic forces, along with their entourages, should be disciplined. They will hear the voices of many hundred billion trillions of buddhas from the eastern direction. Similarly, they will hear the voices of many hundred billion trillions of buddhas from the southern, western, northern, and intermediate directions. They will hear them saying, ‘O, in such and such a world system, the Tathā­gata, Arhat, Genuinely Perfect Buddha so and so teaches the sacred doctrine, surrounded by and in the presence of so many thousands of bodhisattvas, and so many hundred billion trillions of śrāvakas.’

“Similarly, they will behold in the eastern direction many hundred billion trillions of buddhas who are passing into final nirvāṇa. They will behold trillions of stūpas fashioned of the seven kinds of precious metals and gems, containing [the relics] of those who had passed into final nirvāṇa. They will see [themselves] honoring, venerating, and making offerings to those tathāgatas, arhats, genuinely perfect buddhas, and to the stūpas of those tathāgatas, with flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, victory banners, ribbons, and diverse musical sounds.

“Similarly, in the other directions, up to and including the zenith, in the same vein, those sons of enlightened heritage or daughters of enlightened heritage will have auspicious dreams of this type and they will awaken entirely at ease. Their sustenance will be provided. They will experience lightness of body. They will not be attached to food. They will be without attachment to their religious robes. They will have fewer ideas about food. In the same vein, they will have fewer ideas about everyday necessities. Just as a monk who has engaged in [meditative] union lacks strong attachment to food on arising from his meditative stability, in the same way, they will have fewer ideas about food. If you ask why, Ānanda, they will become like that when their physical sustenance is provided by non-human beings in certain ways: The tathāgatas, bodhisattvas, gods, nāgas, yakṣas, gandharvas, antigods, garuḍas, kinnaras, and mahoragas present in the world systems of the eastern direction, numerous as the sands of the River Ganges, will sustain their bodies. As long as they live, these [non-human beings] will honor, venerate, respect, and make offerings to them with ribbons and so forth, along with various musical sounds.”