Toh 9 — The Perfection of Wisdom in Twenty-Five Thousand Lines

Chapter 1: The Context

V26F.1.bB1{Dt.4} Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One^[1] was staying on Vulture Peak near Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,^[2] supreme in their perfection of all mental powers, with the exception of just one person— F.2.a the venerable Ānanda, still a trainee who had entered the stream. Also present were some five hundred nuns headed by Yaśodharā and Mahāprajāpatī, and a great many laymen and laywomen, all of whom had seen the Dharma.^[3]

There, too, were innumerable, inestimable^[4] bodhisattva great beings, all of whom had attained the dhāraṇīs and attained the meditative stabilities,^[5] acting in accord with emptiness, their perceptual range being one of signlessness, their aspirations free from deliberation, their attainments the acceptance of the sameness of all phenomena^[6] and the dhāraṇī of nonattachment.^[7] They possessed inspired eloquence that was unimpeded and had comprehended the inexhaustible teachings according to their exact knowledge. Using miraculous displays through their great extrasensory powers,^[8] their extrasensory powers never failing, and with engaging speech,^[9] without indolence but with perseverance, without regard for their bodies or their lives, their conduct unpretentious, without insincerity, and without thoughts of ulterior fame, profit, or respect, free from self-interest they taught the Dharma.

They had realized and integrated the sublime acceptance of the profound dharmas. They had acquired great fearlessness, without discouragement, and they had gone completely beyond all the works of Māra. Having interrupted the continuity of karmic obscurations, they had overcome karma, the afflicted mental states, and hostile forces,F.2.b and in the face of all challenges had remained undefeated.^[10] They were difficult for all śrāvakas and pratyekabuddhas to fathom. Through their realization they were skilled in analyzing and teaching the Dharma, and they had energetically applied themselves to their aspirations over countless eons. Smiling and communicative,^[11] their faces without frowns of anger, with their sweet, gentle words they were skilled in addressing others in melodic verse. As their inspired eloquence flowed uninterrupted, they possessed the fearlessness that overwhelmed endless assemblies. From the wisdom that they had taught for endless tens of millions of eons, they were skilled in emancipation.^[12] They had comprehended that all phenomena are like a magical display, a mirage, a reflection of the moon in water, a dream, an echo, an optical aberration, empty space, a castle in the sky, a phantom, or a reflection.

{Dt.5} Without discouragement, they were skilled in comprehending the mental attitudes, subtle knowledge,^[13] conduct, and interests of all beings. Their attitude toward all beings was free of any animosity, and their tolerance was immense. They were skilled in the wisdom that brings the sameness of all phenomena to be understood, and because they were possessed of profound reality their depth was hard to estimate. They had fully attained power over their own minds, and they had entirely attained power over all phenomena. They were liberated from all past actions, afflicted mental states, and obscurations of view. They were skilled in teaching how to understand dependence,^[14] and had engaged in all the inexhaustible modes of dependent origination, were free from all views, latent impulses, and obsessions, and had abandoned all fetters.

F.3.a They were skilled in bringing about peace from all actions and afflicted mental states, skilled in the primordial wisdom that brings realization of the truth, constantly and uninterruptedly considering all phenomena to resemble an echo, fearless in their measureless teachings of the ways of the Dharma, and skilled in bringing forth comprehension of the true nature itself. Their progress was governed by their aspiration to establish infinite buddhafields. Constantly and uninterruptedly they brought into being the meditative stability of recollecting the buddhas who reside in countless world systems; they were skilled in attending buddhas wherever they appear and skilled in requesting innumerable buddhas to teach. They were skilled in bringing about peace from the afflicted mental states that are generated through the diverse false views of beings, and skilled in bringing forth realization of the wisdom that revels in the miraculous production of a hundred thousand meditative stabilities. Every one of them had qualities of which a full description would be incomplete even if infinite eons were spent on it.

Among them were the following: the bodhisattva great being Bhadrapāla, along with Ratnākara, Ratnagarbha, Ratnadatta, Sārthavāha, Naradatta, Guhagupta,^[15] Varuṇadeva, Indradatta, Bhadrabala, Uttaramati, Viśeṣamati, Vardhamānamati, Anantamati, Amoghadarśin, Anāvaraṇamati, Susaṃprasthita, Suvikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityayukta, Anikṣiptadhura, Sūryagarbha, Candragarbha, Anupamamati, F.3.b Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī­kumāra­bhūta, Māra­bala­pramardin, Vajramati, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cintin, Mahāvyūha, Vyūharāja, Merukūṭa, and the bodhisattva great being Maitreya, heading many hundred billion trillions of accompanying bodhisattvas.

At that time, the Blessed One himself arranged his seat, the lion throne, and sat upright with his legs crossed, directing his attention. Seated there, he was absorbed in the meditative stability called king of meditative stabilities, in which all meditative stabilities are gathered, comprehended, pursued, and subsumed.

The Blessed One, mindful and with full awareness, then arose from that meditative stability and observed this buddhafield with clairvoyance.{Dt.6} Seeing in this manner, he sent forth lights from his entire body. Sixty^[16] hundred billion trillion rays of light issued from each of the two wheels with a thousand spokes that were imprinted on the soles of his feet. Sixty hundred billion trillion rays of light also issued from the ten toes of his two feet. Sixty hundred billion trillion rays of light also issued respectively from his two ankles, his two shins, his two knees, his two thighs, his two hips, his navel, the two sides of his ribs, and from the śrīvatsa at his heart, which is one of the major marks of a great person. Sixty hundred billion trillion rays of light also issued respectively from each of his ten fingers,F.4.a and similarly, sixty hundred billion trillion rays of light also issued respectively from his two arms, his two shoulders, his neck, his four incisors, his forty teeth, his two eyes, his two ears, his two nostrils, the hair ringlet between his eyebrows, his uṣṇīṣa, and his mouth. All those sets of sixty hundred billion trillion rays of light permeated this great trichiliocosm with a great brightness.

The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also permeated with a great brightness. All beings who beheld these rays of light and who were touched by that light became assured of reaching unsurpassed, complete enlightenment.{Dt.7}

Then again, the Blessed One caused light rays to be diffused from all his pores, and that light again permeated these world systems of the great trichiliocosm with a great brightness. The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also permeated with a great brightness. All beings who beheld that light and who were touched by that light became assured of reaching unsurpassed, complete enlightenment. F.4.b

Then again, with the natural light of the tathāgatas the Blessed One caused these world systems of the great trichiliocosm to be permeated with a great brightness. The world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were permeated with a great brightness. The world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also permeated with a great brightness. All beings who beheld that light and who were touched by that light became assured of reaching unsurpassed, complete enlightenment.

Then the Blessed One extended his tongue from his mouth. Covering this entire great trichiliocosm with his tongue, he smiled, and from his tongue emanated many hundred billion trillion variegated rays of light. On all those rays of light, in their entirety, manifold lotus flowers appeared, fashioned of diverse gemstones, of golden color, with a thousand petals, diverse, beautiful to behold, pleasant, exquisitely shaded, scented, soft, and blissful to the touch like kācalindika. On those lotus flowers were seated many forms of tathāgatas, and the Dharma teaching they taught was this very Dharma teaching concerning the six perfections. They departed for the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and on arriving there, they taught this very Dharma teaching concerning the six perfections. {Dt.8} They departed for the world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, F.5.a numerous as the grains of sand of the river Gaṅgā, and on arriving there, they also taught this very Dharma teaching concerning the six perfections. All beings who heard those teachings became assured of reaching unsurpassed, complete enlightenment.

Then, while seated on the lion throne, the Blessed One became absorbed in the meditative stability of the buddhas called the lion’s play, and manifested his miraculous abilities. By manifesting those miraculous abilities, he caused these world systems of the great trichiliocosm to shake in six ways. That is to say, they shook, shuddered, and juddered; they rocked, reeled, and tottered; they quivered, careened, and convulsed; they trembled, throbbed, and quaked; they rumbled, roared, and thundered; and they faltered, lurched, and staggered. As their eastern sides reared up their western sides plunged down; as their western sides reared up their eastern sides plunged down; as their southern sides reared up their northern sides plunged down; as their northern sides reared up their southern sides plunged down; as their edges reared up their centers plunged down; and as their centers reared up their edges plunged down. Then, slowly and gradually, they all settled, whereupon all beings experienced spiritual and temporal well-being.

At that time, in a single fleeting instant, in this great trichiliocosm, the hells, the animal realms, the worlds of Yama, the states that lack freedom, the lower realms, the evil destinies, and as many places of unfortunate rebirth as there are, were all interrupted and emptied of the beings born in them. All of those beings were then reborn equal in fortune to human beings, or similarly they were reborn equal in fortune to the gods of the Caturmahā­rāja­kāyika, F.5.b Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms. {Dt.9} Then those gods and those human beings, with joy, appreciation, and ease, recollected their former lives. Having recollected those lives they felt joy, appreciation, and ease, and departed for where there were blessed ones. On arriving there they paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, completely awakened buddhas.

In the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and in the world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, the hells, the animal realms, and the worlds of Yama were again all interrupted, and the states that lack freedom vanished. All the beings in them were reborn equal in fortune to human beings and to the gods. Then those human beings and those gods, with joy, appreciation, and ease, recollected their former lives. Having recollected those lives they felt joy, appreciation, and ease, and each departed for the buddhafields where those respective tathāgatas, arhats, completely awakened buddhas resided. On arriving there they paid homage at their feet. Placing their hands together, they bowed toward those tathāgatas, arhats, completely awakened buddhas.

At that time, in this great trichiliocosm, all those who were blind, as many as there were, saw sights. Those who were deaf F.6.a heard sounds. Those who were insane regained their wits. Those who were agitated attained a state of mind without agitation. Those without clothing obtained clothing. Those who were destitute obtained wealth. Those who were hungry obtained food. Those who were thirsty obtained drink. Those afflicted with ill health became free from disease. Those with physical disabilities and imperfect sense faculties were restored to full perfection of body and senses, and flourished. Those who were weary were refreshed. Those who had not forsaken nonvirtuous ways of acting and livelihood of body, speech, and mind forsook those nonvirtuous ways of acting and livelihood of body, speech, and mind.{Dt.10} All beings too became even-minded toward all other beings, considering one another as just like their father, mother, brother, sister, partner, ally, or friend. All beings too acquired the paths of the ten virtuous actions, and they maintained the practice of chastity and purity, without the stench of immorality and without the notion of nonvirtue. At that time all beings possessed every kind of happiness such that their happiness resembled, by comparison, the happiness experienced by monks absorbed in the third meditative concentration. At that time all beings possessed wisdom such that they knew as follows:^[17] “Excellent^[18] is generosity!

Excellent is peace! Excellent is discipline! Excellent is restraint! Excellent is truth!^[19] Excellent is carefulness! Excellent is loving kindness! Excellent is compassion! Excellent is the practice of chastity! Excellent is nonviolence with respect to all living creatures!”

At that time the Blessed One, seated on the lion throne,F.6.b resembled, as an analogy, the unobscured sun in the pure expanse of space, or the orb of the full moon. His light filled this great trichiliocosm, with its Mount Sumerus and all that surrounded them, its god realms, Indra realms, Vaśavartin realms, gods, asuras, Brahmā realms, and Pure Abodes, outshining them all. While he remained seated, he himself was adorned with light, of lustrous complexion, sparkling, gleaming, and shining in splendor and glory. And while the Blessed One remained seated, outshining this great trichiliocosm, adorned with light, of lustrous complexion, sparkling, gleaming, and shining in splendor and glory, he similarly outshone the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, being adorned with light, of lustrous complexion, sparkling, gleaming, and shining in splendor and glory. Similarly, he outshone the world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, being adorned with light, of lustrous complexion, sparkling, gleaming, and shining in splendor and glory. Just as Sumeru, king of mountains, continues to outshine all other dark mountains, beautiful, sparkling, gleaming, and shining; just as the orb of the moon continues to outshine all the constellations of stars, adorned, sparkling, gleaming, and shining; and just as the orb of the sun continues to outshine all other lights, adorned, sparkling, gleaming, and shining, so did the Blessed One, adorned with light, of lustrous complexion, sparkling, gleaming, and shining in splendor and glory, outshine the worlds of the ten directions,F.7.a with their gods, Indra realms, Brahmā realms, and Pure Abodes.

Then the Blessed One again showed, in this great trichiliocosm, his own original body just as it is. All the gods, as many as there are, of the Pure Abodes,{Dt.11} the Ābhāsvara^[20] realms, the Brahmā realms, and the Para­nirmita­vaśa­vartin, Nirmāṇarata, Tuṣita, Yāma, Trayastriṃśa, and Caturmahā­rāja­kāyika realms, saw the tathāgata, arhat, completely awakened Buddha seated on the lion throne. They were delighted. They rejoiced. They were contented. Their extreme joy gave rise to such delight and contentment that they took many heavenly flowers, garlands, perfumes, unguents, powders, and heavenly pastes; heavenly blue lotuses, day lotuses, night lotuses, white lotuses, water lilies, and fragrant water lilies; and heavenly crocuses, mangosteen leaves, heavenly robes, ornaments, parasols, victory banners, and heavenly ribbons, and set out for the place where the Blessed One was seated.F.7.b Going there, they sprinkled, scattered, and showered down upon the Blessed One those flowers, garlands, perfumes, unguents, powders, pastes, blue lotuses, day lotuses, night lotuses, white lotuses, water lilies, fragrant water lilies, crocuses, mangosteen leaves, heavenly robes, ornaments, parasols, victory banners, and heavenly ribbons.

All human beings who were disciplined and suitable recipients of the teachings, as many as there were in this great trichiliocosm, also brought all kinds of flowers, ones that grow in water and grow on the plains, and they set out for the place where the Blessed One was seated. Going there, they offered these to the Blessed One.

Through the blessings of the Blessed One all these flowers, garlands, perfumes, unguents, powders, and so forth, and the robes, ornaments, parasols, victory banners, and ribbons, immediately formed a towering mansion of flowers and the like, extending into the sky above the head of the Blessed One, and as large as the great trichiliocosm. From that towering mansion, heavenly flowers and many wreaths of silk were suspended, draped, and floated in the air. This whole great trichiliocosm was exquisitely adorned by the flowers and wreaths of silk, and it was exquisitely adorned, too, by the golden light of the Blessed One, sparkling, gleaming, and shining. In this great trichiliocosm the world systems of the eastern direction, as many as the grains of sand of the river Gaṅgā, were permeated and illuminated by that light of the Blessed One. The world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also permeated and illuminated by that light of the Blessed One.{Dt.12} There, the human beings of the Jambudvīpas beheld the body of the Tathāgata that F.8.a one can never tire of beholding, thinking, “The Tathāgata is seated before us, teaching the Dharma.” And just as the human beings of the Jambudvīpas had that thought, in the same manner, the inhabitants of the Aparagodānīyas, Pūrvavidehas, and Uttarakurus, the gods of Caturmahā­rāja­kāyikas, and those of the other realms, up to and including the Akaniṣṭhas, and similarly all the human beings and all the gods of the chiliocosm, the dichiliocosm, and the great trichiliocosm, beheld the body of the Tathāgata that one can never tire of beholding, thinking, “The Tathāgata is seated before us, teaching the Dharma.”

Then again, while seated on that lion throne, the Blessed One sent forth lights that illuminated this great trichiliocosm. He illuminated all the world systems of the eastern direction, and each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā. Through that light all beings, as many as there were in this great trichiliocosm, beheld the many tathāgatas, arhats, completely awakened buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their monastic communities of śrāvakas and their assemblies of bodhisattvas. And in these world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, those assemblies of beings, as many as there were, also beheld in this great trichiliocosm the Blessed One, F.8.b the tathāgata, arhat, completely awakened Buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas. Similarly, in the world systems of each of the other cardinal directions—south, west, and north—and those of the intermediate directions—northeast, southeast, southwest, and northwest—along with those of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, those assemblies of beings, as many as there were, also beheld in this great trichiliocosm the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, residing together with the community of monks and the assembly of bodhisattvas.

Beyond all the world systems in the eastern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Ratnavatī. There resided and lived the tathāgata, arhat, completely awakened buddha called Ratnākara, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Samantaraśmi who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Ratnākara was residing. Going there, he asked that blessed one, the tathāgata Ratnākara, the following: “Blessed Lord, what are the causes {Dt.13} and what are the conditions for such a great light to emerge in the world, F.9.a for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Ratnākara, replied to the bodhisattva great being Samantaraśmi, “Noble son, west from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Samantaraśmi said to that blessed one, the tathāgata Ratnākara, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Ratnākara, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Ratnākara gave the bodhisattva great being Samantaraśmi a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, F.9.b and instructed him, “Noble son! You should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Ratnākara, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.” {Dt.14}

Then the bodhisattva great being Samantaraśmi received from that blessed one, the tathāgata, arhat, completely awakened Buddha Ratnākara those golden thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the eastern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni resided. F.10.a Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Samantaraśmi then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Ratnākara, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon those lotuses many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, through the roots of their respective virtuous actions, and took places to one side. F.10.b{Dt.15}

Beyond all the world systems in the southern direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Sarva­śokāpagata. There resides and lives the tathāgata, arhat, completely awakened buddha called Aśokaśrī, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Vigataśoka who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Aśokaśrī was residing. Going there, he asked that blessed one, the tathāgata Aśokaśrī, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Aśokaśrī, replied to the bodhisattva great being Vigataśoka, “Noble son, north from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.” F.11.a

Then the bodhisattva great being Vigataśoka said to that blessed one, the tathāgata Aśokaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Aśokaśrī, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Aśokaśrī gave the bodhisattva great being Vigataśoka a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Aśokaśrī, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Vigataśoka F.11.b received from that blessed one, the tathāgata, arhat, completely awakened Buddha Aśokaśrī, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the southern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Vigataśoka then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Aśokaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. F.12.a The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

Beyond all the world systems in the western direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Upaśāntā. There resides and lives the tathāgata, arhat, completely awakened buddha called Ratnārcis, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Cāritramati who, on beholding that great light, the trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Ratnārcis, was residing. Going there, he asked that blessed one, the tathāgata Ratnārcis, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?” F.12.b

That blessed one, the tathāgata Ratnārcis, replied to the bodhisattva great being Cāritramati, “Noble son, east from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Cāritramati said to that blessed one, the tathāgata Ratnārcis, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Ratnārcis, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Ratnārcis gave the bodhisattva great being Cāritramati a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Ratnārcis, who inquires if you, Blessed Lord, are free from sickness, F.13.a free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Cāritramati received from that blessed one, the tathāgata, arhat, completely awakened Buddha Ratnārcis, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the western direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, F.13.b the bodhisattva great being Cāritramati then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Ratnārcis, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

Beyond all the world systems in the northern direction, more numerous than the grains of sand of the river Gaṅgā, F.14.a there is the world system called Jayā. There resides and lives the tathāgata, arhat, completely awakened buddha called Jayendra, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Jayadatta who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Jayendra was residing. Going there, he asked that blessed one, the tathāgata Jayendra, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Jayendra, replied to the bodhisattva great being Jayadatta, “Noble son, south from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Jayadatta said to that blessed one, the tathāgata Jayendra, “Blessed Lord, F.14.b I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Jayendra, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Jayendra gave the bodhisattva great being Jayadatta a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Jayendra, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Jayadatta received from that blessed one, the tathāgata, arhat, completely awakened Buddha Jayendra, F.15.a those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the northern direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Jayadatta then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Jayendra, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses, and scattered them in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. F.15.b The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side. {Dt.16}

Beyond all the world systems in the northeastern intermediate direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Samādhyalaṅkṛta. There resides and lives the tathāgata, arhat, completely awakened buddha called Samādhi­hastyuttara­śrī, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Vijayavikrāmin who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Samādhi­hastyuttara­śrī was residing. Going there, F.16.a he asked that blessed one, the tathāgata Samādhi­hastyuttara­śrī, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Samādhi­hastyuttara­śrī, replied to the bodhisattva great being Vijayavikrāmin, “Noble son, in the intermediate direction southwest from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

The bodhisattva great being Vijayavikrāmin said to that blessed one, the tathāgata Samādhi­hastyuttara­śrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Samādhi­hastyuttara­śrī, then replied, F.16.b “Go then, noble son, for I know the right time for this has arrived!” B2

The tathāgata Samādhi­hastyuttara­śrī gave the bodhisattva great being Vijayavikrāmin a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Samādhi­hastyuttara­śrī, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

The bodhisattva great being Vijayavikrāmin received from that blessed one, the tathāgata, arhat, completely awakened buddha Samādhi­hastyuttara­śrī, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the northeastern intermediate direction, F.17.a as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Vijayavikrāmin then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Samādhi­hastyuttara­śrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the northeastern intermediate direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, F.17.b teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

Beyond all the world systems in the southeastern intermediate direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Bodhi­maṇḍalākāra­surucirā. There resides and lives the tathāgata, arhat, completely awakened buddha called Padmottaraśrī, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Padmahasta who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Padmottaraśrī, was residing. Going there, he asked that blessed one, the tathāgata Padmottaraśrī, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

The Blessed One, F.18.a the tathāgata Padmottaraśrī, replied to the bodhisattva great being Padmahasta, “Noble son, in the intermediate direction northwest from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

Then the bodhisattva great being Padmahasta said to that blessed one, the tathāgata Padmottaraśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Padmottaraśrī, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Padmottaraśrī gave the bodhisattva great being Padmahasta a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Padmottaraśrī, who inquires if you, Blessed Lord, are free from sickness, F.18.b free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

The bodhisattva great being Padmahasta received from that blessed one, the tathāgata, arhat, completely awakened Buddha Padmottaraśrī, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the southeastern intermediate direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. F.19.a Having taken a place to one side, the bodhisattva great being Padmahasta then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Padmottaraśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the southeastern intermediate direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat. completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side. F.19.b

Beyond all the world systems in the southwestern intermediate direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Vigata­rajaḥsañcayā. There resides and lives the tathāgata, arhat, completely awakened buddha called Sūrya­maṇḍala­prabhāsottama­śrī, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Sūryaprabhāsa who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Sūrya­maṇḍala­prabhāsottama­śrī, was residing. Going there, he asked that blessed one, the tathāgata Sūrya­maṇḍala­prabhāsottama­śrī, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Sūrya­maṇḍala­prabhāsottama­śrī, replied to the bodhisattva great being Sūryaprabhāsa, “Noble son, in the intermediate direction northeast from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. F.20.a There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

The bodhisattva great being Sūryaprabhāsa said to that blessed one, the tathāgata Sūrya­maṇḍala­prabhāsottama­śrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed also to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Sūrya­maṇḍala­prabhāsottama­śrī, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Sūrya­maṇḍala­prabhāsottama­śrī gave the bodhisattva great being Sūryaprabhāsa a thousand lotus flowers made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Sūrya­maṇḍala­prabhāsottama­śrī, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ F.20.b Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Sūryaprabhāsa received from that blessed one, the tathāgata, arhat, completely awakened buddha Sūrya­maṇḍala­prabhāsottama­śrī, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the southwestern intermediate direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being F.21.a Sūryaprabhāsa then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Sūrya­maṇḍala­prabhāsottama­śrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the southwestern intermediate direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side. F.21.b

Beyond all the world systems in the northwestern intermediate direction, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Vaśībhūtā. There resides and lives the tathāgata, arhat, completely awakened buddha called Ekacchatra, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Ratnottama who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Ekacchatra, was residing. Going there, he asked that blessed one, the tathāgata Ekacchatra, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Ekacchatra, replied to the bodhisattva great being Ratnottama, “Noble son, in the intermediate direction southeast from here, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.” F.22.a

The bodhisattva great being Ratnottama said to that blessed one, the tathāgata Ekacchatra, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Ekacchatra, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Ekacchatra gave the bodhisattva great being Ratnottama a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Ekacchatra, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, F.22.b it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

The bodhisattva great being Ratnottama received from that blessed one, the tathāgata, arhat, completely awakened buddha Ekacchatra, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the northwestern intermediate direction, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Ratnottama then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened buddha Ekacchatra, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?” {Dt.17}F.23.a

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems of the northwestern intermediate direction, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

Beyond all the world systems in the direction of the nadir, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Padmā. There resides and lives the tathāgata, arhat, completely awakened buddha called Padmaśrī, teaching this very perfection of wisdom to bodhisattva great beings. F.23.b At that time, in that world system there was a bodhisattva great being named Padmottara who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Padmaśrī, was residing. Going there, he asked that blessed one, the tathāgata Padmaśrī, the following: “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Padmaśrī, replied to the bodhisattva great being Padmottara, “Noble son, from here, in the direction of the zenith, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

The bodhisattva great being Padmottara said to that blessed one, the tathāgata Padmaśrī, “Blessed Lord! I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, F.24.a to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Padmaśrī, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata Padmaśrī gave the bodhisattva great being Padmottara a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Padmaśrī, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Padmottara received from that blessed one, the tathāgata, arhat, completely awakened Buddha Padmaśrī, F.24.b those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the direction of the nadir, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Padmottara then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Padmaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses F.25.a and scattered them in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections themselves onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

Beyond all the world systems in the direction of the zenith, more numerous than the grains of sand of the river Gaṅgā, there is the world system called Nandā. There resides and lives the tathāgata, arhat, completely awakened buddha called Nandaśrī, teaching this very perfection of wisdom to bodhisattva great beings. At that time, in that world system there was a bodhisattva great being named Nandadatta who, on beholding that great light, the great trembling of the earth, and the body of a tathāgata that one can never tire of beholding, set out for the place where that blessed one, the tathāgata, arhat, completely awakened Buddha Nandaśrī, was residing. Going there, he asked that blessed one, the tathāgata Nandaśrī, the following: F.25.b “Blessed Lord, what are the causes and what are the conditions for such a great light to emerge in the world, for a narrow stretch of land to tremble in this manner, and for the body of a tathāgata, such as this, to be present?”

That blessed one, the tathāgata Nandaśrī, replied to the bodhisattva great being Nandadatta, “Noble son, from here, in the direction of the nadir, beyond world systems numerous as the grains of sand of the river Gaṅgā, there is a world system called Patient Endurance. There a tathāgata, arhat, completely awakened buddha named Śākyamuni resides and is alive at present. He teaches the perfection of wisdom to bodhisattva great beings. Such is his power.”

The bodhisattva great being Nandadatta said to that blessed one, the tathāgata Nandaśrī, “Blessed Lord, I too will go to that world system of Patient Endurance to behold the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage and respect to him, and indeed to see all those bodhisattva great beings, most of whom are youthful ones, have acquired dhāraṇī and exact knowledge, and have mastered all the meditative stabilities and meditative absorptions.”

That blessed one, the tathāgata Nandaśrī, then replied, “Go then, noble son, for I know the right time for this has arrived!”

The tathāgata F.26.a Nandaśrī gave to the bodhisattva great being Nandadatta a thousand lotus flowers, made of diverse jewels, golden in color, each with a thousand petals, and instructed him, “Noble son, you should scatter these lotuses toward the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, saying, ‘Blessed Lord, these golden-colored lotuses with a thousand petals have been sent as an offering to you, Blessed Lord, by that blessed one, the tathāgata Nandaśrī, who inquires if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?’ Noble son, you should conduct yourself with care in that buddhafield. If you ask why, it is because bodhisattva great beings who are born in that world system are hard to satisfy. Beware of harm there.”

Then the bodhisattva great being Nandadatta received from that blessed one, the tathāgata, arhat, completely awakened Buddha Nandaśrī, those golden-colored, thousand-petaled lotuses. Accompanied by many hundred billion trillions of bodhisattvas in the form of householders, mendicants, young men, and young women, he vanished from that buddhafield. After serving, respecting, honoring, and worshiping all the blessed lord buddhas who resided and were alive in the direction of the zenith, as many as there were, with flowers, perfumes, incense, garlands, unguents, powders, robes, ornaments, parasols, victory banners, F.26.b and ribbons, through the great miraculous ability of the bodhisattvas and through the great power of the bodhisattvas, he then set out for that place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, resided. Arriving there, he bowed his head toward the feet of the Blessed One and took a place to one side. Having taken a place to one side, the bodhisattva great being Nandadatta then addressed the Blessed One as follows: “That blessed one, the tathāgata, arhat, completely awakened Buddha Nandaśrī, has sent these golden-colored, thousand-petaled lotuses as an offering to you, Blessed Lord, inquiring if you, Blessed Lord, are free from sickness, free from all harms, in good health, strong, comfortable, and well?”

The Blessed One, the tathāgata Śākyamuni, took those lotuses and scattered them in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, where the tathāgatas, arhats, completely awakened buddhas resided. The lotuses fully covered all those world systems, and upon them many bodies of the tathāgatas were seated, teaching this very doctrine, from the six perfections onward. All beings who heard that teaching of the Dharma became assured of reaching unsurpassed, complete enlightenment. Those bodhisattvas in the form of householders, F.27.a mendicants, young men, and young women also served, venerated, honored, and worshiped the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, with the roots of their respective virtuous actions, and then took places to one side.

At that time, in a single fleeting instant, this great trichiliocosm was completely transformed into the nature of gemstones, replete with scattered flowers and completely bedecked with wreaths and bundles of silk. Various kinds of incense wafted from various containers, and it was completely adorned with wish-granting trees, the tips of their branches ornate and fully ripe with fruits, and with all kinds of flowering trees, fruit trees, trees of fragrance, trees of garlands, trees of powders, and trees of incense, just like the world system of Padmavatī, the buddhafield of that blessed one, the tathāgata, arhat, completely awakened Buddha Samantakusuma, where the crown prince Mañjuśrī resides alongside the god Susthitamati and other bodhisattva great beings of mighty splendor.

Chapter 2: Śāriputra

At that time, when the Blessed One thus understood that the entire world had assembled—a great multitude with its gods, māras, Brahmā divinities, all kinds of beings including ascetics and brahmins, gods, humans, and asuras, as well as numerous bodhisattva great beings most of whom were crown princes— F.27.b he said to the venerable Śāradvatīputra: {Dt.18}

“Śāradvatīputra, bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects should persevere in the perfection of wisdom.”^[21]

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects persevere in the perfection of wisdom?”

The Blessed One replied to Śāradvatīputra, “Śāradvatīputra, in this regard, bodhisattva great beings should stay in the perfection of wisdom without there being any place to stay. That is, they should perfect the perfection of generosity without there being any giving up, since no gift, giver, or recipient is apprehended. They should perfect the perfection of ethical discipline, since there are no downfalls or nondownfalls to be committed. They should perfect the perfection of tolerance, since there is no disturbance. They should perfect the perfection of perseverance, since there is no weakening of physical or mental effort. They should perfect the perfection of meditative concentration, since there is no experience to relish. They should perfect the perfection of wisdom, since no phenomena are apprehended.^[22]

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four applications of mindfulness since mindfulness is not apprehended.^[23] They should perfect the four correct exertions, the four supports for miraculous ability,F.28.a the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They should perfect the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness. They should cultivate the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the five extrasensory powers, the contemplation of a bloated corpse, the contemplation of a worm-infested corpse, the contemplation of a putrefied corpse, the contemplation of a bloody corpse,{Dt.20} the contemplation of a blue-black corpse, the contemplation of a devoured corpse, the contemplation of a dismembered corpse, the contemplation of a skeleton, the contemplation of an immolated corpse, and the contemplation of the unpleasantness of food. They should cultivate the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of breathing, the recollection of disillusionment,^[24] the recollection of death, and the recollection of the body; the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of death, the perception of disinterest with respect to all mundane phenomena, and the perception that all mundane phenomena are unreliable; and the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic.

They should perfect the meditative stability endowed with ideation and scrutiny,F.28.b the meditative stability free from ideation and endowed merely with scrutiny, the meditative stability devoid of both ideation and scrutiny, the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all phenomena, the faculties endowed with the knowledge of all phenomena,^[25] the sense fields of mastery, the sense fields of complete suffusion,^[26] the four attractive qualities of a bodhisattva, the four determinations, the ten levels, the ten modes of conduct, the ten aspects of tolerance, the twenty higher aspirations, omniscient wisdom, stillness, the knowing of higher insight, the three knowledges, the four kinds of exact knowledge, the four fearlessnesses,{Dt.21} the five undiminished extrasensory powers, the six perfections, the seven aspects of spiritual wealth, the eight notions of saintly beings, the nine states of beings, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity.

“Bodhisattva great beings who wish to attain consummate buddhahood, all-aspect omniscience in all its finest aspects, and who wish to attain the knowledge of the path, the knowledge of all the dharmas, and knowledge of the aspects of all beings’ minds, their conduct, and their knowledge, should persevere in the perfection of wisdom. Bodhisattva great beings who wish to abandon all the afflicted mental states and their connecting propensities should persevere in the perfection of wisdom.

“So it is, Śāradvatīputra, that bodhisattva great beings should persevere in the perfection of wisdom. F.29.a

“Śāradvatīputra, bodhisattva great beings who wish to enter a bodhisattva’s full maturity should persevere in the perfection of wisdom. Bodhisattva great beings who wish to know the levels of the śrāvakas and the levels of the pratyekabuddhas, who wish to transcend those levels, who wish to remain at the level at which progress is irreversible, who wish to dwell in the six extrasensory powers, who wish to understand all beings’ wavering minds and conduct, who wish to surpass the understanding of all śrāvakas and pratyekabuddhas, and who wish to attain the many dhāraṇī gateways and the gateways of meditative stability should all train in the perfection of wisdom.

“Bodhisattva great beings who wish^[27] to surpass, with a single setting of the mind on enlightenment while rejoicing in them, all the virtuous roots of generosity practiced by sons and daughters of the family of those following the śrāvakas’ and pratyekabuddhas’ vehicles; {Dt.22} who wish to surpass, with a single setting of the mind on enlightenment while rejoicing in them, the ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation of all śrāvakas and pratyekabuddhas; and who wish to surpass, with a single setting of the mind on enlightenment while rejoicing in them, all the meditative concentrations, liberation, meditative stabilities, and meditative absorptions of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, if bodhisattva great beings, for the benefit of all beings, offer even a small gift and wonder how it is that through dedication by skillful means these gifts can become immeasurable, countless, and inestimable F.29.b those bodhisattva great beings should train in the perfection of wisdom. Similarly, if for the benefit of all beings they maintain even a little ethical discipline; cultivate even a little tolerance; apply even a little perseverance; are absorbed in even a little meditative concentration; and cultivate even a little wisdom, and wonder how it is that through dedication by skillful means these can become immeasurable, countless, and inestimable, those bodhisattva great beings should also train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to dwell in the perfection of generosity and wish to perfect the perfection of generosity, and similarly who wish to practice the perfection of ethical discipline and wish to perfect the perfection of ethical discipline, who wish to practice the perfection of tolerance and wish to perfect the perfection of tolerance, who wish to practice the perfection of perseverance and wish to perfect the perfection of perseverance, who wish to practice the perfection of meditative concentration and wish to perfect the perfection of meditative concentration, and who wish to practice the perfection of wisdom and wish to perfect the perfection of wisdom, should all train in the perfection of wisdom. {Dt.23}

“Moreover, Śāradvatīputra, bodhisattva great beings who wonder how it is that they themselves will behold the body of the buddhas in all their lives, how it is that they will be encouraged by the buddhas, how it is that they will be kept in mind by the buddhas, F.30.a how it is that they will please the buddhas, and how it is that they will be accepted by the buddhas, should also train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to accomplish the body of the buddhas and who wish to attain the thirty-two major marks of a great person should train in the perfection of wisdom.

“Bodhisattva great beings who wish to attain the eighty minor marks, who wish throughout all their lives to recall their succession of former lives, who wish never to give up the mind of enlightenment, who wish to attain bodhisattva conduct that is unspoiled, who wish to forsake all evil friends and all evil associates, who wish to serve and respect all buddhas and bodhisattvas who are virtuous spiritual mentors, who wish to defeat Māra and all the gods belonging to the class of Māra, who wish to purify all obscurations, and who wish to be unobscured with respect to all phenomena should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to perfect the family of the bodhisattvas, who wish to accomplish the family of the buddhas, and who wish to maintain the lineage of the Three Precious Jewels without interruption should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to attain the level of a crown prince, who wish never to be separated from all the buddhas and bodhisattvas, who wish to go beyond the levels of the bodhisattvas, F.30.b and who wish to swiftly perfect the level of the tathāgatas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who take delight in perfecting in this way whichever roots of virtuous action with which they might serve, venerate, honor, and worship the blessed lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings wish to delight all beings, wish to fulfill the aspirations of all beings, and think that they should satisfy all beings with all necessities and resources such as food, drink, clothing, ornaments, flowers, incense, garlands, unguents, powders, bedding, seats, dwellings, medicines, goods, riches, grains, embellishments, jewels, pearls, beryl, conch, quartz, coral, pure gold, silver, orchards, and kingdoms, they too should train in the perfection of wisdom. {Dt.24}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to establish all beings, as many as there are in the world systems of all directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions, and who wish to establish them in the four meditative concentrations, the four immeasurable attitudes, the five extrasensory powers, taking refuge in the Three Jewels, and devotion to the Buddha, the Dharma, and the Saṅgha should train in the perfection of wisdom. B3F.31.a

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to bring into the Great Vehicle the beings in all worlds within the whole infinity of the realm of phenomena and the very reaches of the realm of space, and who wish to establish them in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to render even a single virtuous setting of the mind on enlightenment inexhaustible until the moment they are on the seat of enlightenment should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are likewise in each of the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.^[28]

“Moreover, Śāradvatīputra, bodhisattva great beings who, with a single thought,^[29] wish to journey to all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, F.31.b should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, wish to journey likewise to all those buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.^[30]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish, by voicing a single sound, to make themselves heard in all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who wish, by voicing a single sound, to make themselves heard likewise in all those buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.^[31]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to remain for the sake of buddhas continuing to be born without interruption, who wish the family of bodhisattvas to reach accomplishment,^[32] and who wish to remain so that the family of the buddhas might continue without interruption should train in the perfection of wisdom.^[33]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to dwell in the emptiness of internal phenomena should train in the perfection of wisdom. Similarly, those who wish to dwell in the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, F.32.a the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities should train in the perfection of wisdom.^[34]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the referential condition, the predominant condition, the immediate condition, and the causal condition, and those who wish to comprehend the aspects and defining characteristics of the real nature, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the real nature of all phenomena, the unmistaken real nature, the one and only real nature, the unchanging real nature, and the genuine, definitive real nature should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the realm of phenomena with respect to all phenomena and who wish to comprehend the very limit of reality with respect to all phenomena should train in the perfection of wisdom. {Dt.27}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know all the worlds of the great trichiliocosm, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who wish to lift, on the tip of a filament that is one hundredth of the width of a hair, all the masses of water contained in the great trichiliocosm, including the great oceans, rivers, great rivers, tributaries, springs, lakes, pools, and ponds, F.32.b and wish too to cause no harm to the living creatures inhabiting them, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single breath to extinguish all the masses of burning fire that there are in the great trichiliocosm, when all of them have burst into a single blazing flame like the eon’s final conflagration, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single fingertip to cover and suppress all the patterns of wind there are in the great trichiliocosm that scatter, disperse, and destroy this great trichiliocosm as if it were just a handful of chaff, should train in the perfection of wisdom. {Dt.28}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish a single cross-legged posture of theirs to completely fill however much there is of the great trichiliocosm’s entire expanse of space should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, if bodhisattva great beings have the thought that with a single tuft of hair they will gather and sweep up as many Mount Sumerus, along with their encircling Cakravāḍa and Mahācakravāḍa mountain ranges, as there are in the great trichiliocosm, and hurl them beyond the countless, inestimable world systems, F.33.a they too should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know, in terms of their minute particles, all the great trichiliocosm’s many trees, grasses, bushes, plants and woodlands, and its terrestial rocks, clays, gravels, hills, and mountains, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single alms bowl to provide for all the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and likewise who wish with a single flower, a single garland, a single piece of incense, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single ribbon to serve, respect, honor, and worship them, should train in the perfection of wisdom. Likewise, bodhisattva great beings who wish with a single alms bowl to provide for all the blessed lord buddhas who reside in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and likewise who wish with a single flower, a single garland, a single piece of incense, a single unguent, a single powder, F.33.b a single robe, a single ornament, a single parasol, a single victory banner, or a single ribbon to serve, respect, honor, and worship them, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, those bodhisattva great beings who wish to establish all beings, as many as are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline; who wish to establish them also in the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation; who wish to establish them in the fruit of entering the stream to nirvāṇa; and who wish to establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, and individual enlightenment, up to and including the expanse of nirvāṇa where there is no residue of the aggregates, should all train in the perfection of wisdom. Those bodhisattva great beings who wish likewise to establish all beings, as many as are present in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the directions of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline; who wish to establish them also in the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation; who wish to establish them in the fruit of entering the stream to nirvāṇa; who wish to establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, and individual enlightenment;F.34.a and who wish to establish them in the expanse of nirvāṇa where there is no residue of the aggregates should all train in the perfection of wisdom.{Dt.29}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to bring all beings, as many as there are in all the world systems of the ten directions, to final nirvāṇa by means of the vehicles of the śrāvakas and pratyekabuddhas, and by means of the Great Vehicle, should train in the perfection of wisdom.^[35]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish, as they practice the perfection of wisdom and engage in acts of generosity, to train in such a way that when they give their gifts in that way the following great fruits will come to pass: that when they give their gifts in that way, they will be born into great and lofty^[36] royal families; that when they give their gifts in that way, they will be born into great and lofty priestly families; that when they give their gifts in that way, they will be born into great and lofty householder families; that when they give their gifts in that way, by maintaining that very generosity, they will be born among the gods of the Caturmahā­rāja­kāyika realm; that when they give their gifts in that way, by maintaining that very generosity, they will be born among the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms; that when they give their gifts in that way, by maintaining that very generosity, they will attain the first meditative concentration, they will attain the second, third, and fourth meditative concentrations, they will become absorbed in the meditative absorption of the sphere of infinite space, and they will become absorbed in the meditative absorption of the sphere of infinite consciousness, in the meditative absorption of the sphere of nothing-at-all, and in the meditative absorption of the sphere of neither perception nor nonperception; that when they give their gifts in that way,F.34.b the thirty-seven factors conducive to enlightenment will emerge; that when they give their gifts in that way, emptiness, signlessness, and wishlessness will emerge; and that when they give their gifts in that way, they will attain 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,individual enlightenment, and unsurpassed, complete enlightenment—[such bodhisattva great beings] should train in the perfection of wisdom.

^[37]

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they give their gifts with skill in means in that way, they will perfect the perfection of generosity. They should train likewise in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”^[38]

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, how do bodhisattva great beings, when they give their gifts, perfect the perfection of generosity? How do they perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”^[39]

“Śāradvatīputra,” replied the Blessed One, “the perfection of generosity is perfected through purity with respect to the three spheres—without apprehending a gift, a giver, or a recipient. Similarly, the perfection of ethical discipline F.35.a is perfected since there are no downfalls and no nondownfalls to be committed. The perfection of tolerance is perfected since there is no disturbance. The perfection of perseverance is perfected since there are no physical or mental endeavors to be neglected. The perfection of meditative concentration is perfected since there is no disturbance or thought. The perfection of wisdom is perfected by knowing all phenomena without apprehending anything.^[40]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know and who wish to acquire all the attributes of the lord buddhas of the past, future, and present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to go beyond conditioned and unconditioned dharmas should train in the perfection of wisdom. Bodhisattva great beings who wish to go beyond all dharmas—dharmas that are contaminated and uncontaminated, virtuous and nonvirtuous, specific and indeterminate, definitive and nondefinitive, occurring and nonoccurring, obscured and distinguished, as well as the dharmas of ordinary people, the dharmas of sublime beings, the dharmas that are learned, the dharmas that are not learned, the dharmas of the śrāvakas and pratyekabuddhas, and the dharmas of the bodhisattvas and the dharmas of the buddhas—should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, F.35.b bodhisattva great beings who wish to comprehend the real nature of all dharmas arising in the past, in the future, and in the present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to conclusively determine that all dharmas are nonarising, and those who wish to realize the very limit of reality with respect to all dharmas, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have precedence over all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to serve all the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to be present within the intimate retinue of all the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have many attendants and who wish to acquire a retinue of bodhisattvas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to purify the gifts of all donors should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have states of mind unimpeded with respect to generosity, those who wish to abandon states of mind of poor morality, those who wish to reject malicious states of mind, and those who wish that indolent states of mind, F.36.a agitated states of mind, and deluded states of mind might not arise should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to establish all beings in the meritorious foundations that arise from generosity, and those who wish to establish them in the meritorious foundations that arise from ethical discipline, {Dt.30} that arise from meditation, that arise from service, and that arise from all material phenomena, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to develop the five eyes in their entirety should train in the perfection of wisdom. That is to say, those who wish to develop the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of the buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to behold with the eye of divine clairvoyance all the lord buddhas, as many as there are who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and all the lord buddhas, as many as there are who reside in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā; those who wish to hear with the ear of divine clairaudience all the Dharmas that those lord buddhas are teaching; and those who wish to comprehend the minds of those lord buddhas, F.36.b who wish to recollect the bodhisattva conduct in which those lord buddhas had formerly engaged, and who wish to behold the manifold miraculous and emanational abilities of those lord buddhas should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to retain all the Dharmas that those lord buddhas are teaching in the world systems of all the ten directions, through the uninterrupted power and force of recollection, and those who wish not to squander all these teachings until they have attained consummate buddhahood in unsurpassed, complete enlightenment, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to behold and who wish to attain the buddhafields of the lord buddhas of the past, future, {Dt.31} and present, along with many pure lands, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to hear all the teachings whatsoever of the tathāgatas, even those that cannot be heard by śrāvakas or pratyekabuddhas, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the narratives, the established instructions, and the marvelous events, and those who wish to take them up, who wish to uphold them, who wish to recite them, who wish to master them, who wish to apply them earnestly and without error, F.37.a who wish to teach them extensively to others, and who wish to teach them in an authentic manner, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to hear all the teachings whatsoever that all the lord buddhas have spoken, will speak, and are speaking in the eastern direction—and that all the lord buddhas likewise have spoken, will speak, and are speaking in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith—and those who wish to take them up, who wish to uphold them, who wish to recite them, who wish to master them, who wish to teach them extensively to others, and who wish to apply them earnestly and without error, should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to illuminate all the places in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, that are shrouded in darkness, a blinding darkness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shine, cannot radiate, and cannot shed light, should train in the perfection of wisdom. Those who wish likewise to illuminate all the places in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, that are shrouded in darkness, a blinding darkness where even the sun and the moon F.37.b with such great miraculous capacity, such great splendor, and such great power cannot shine, cannot radiate, and cannot shed light, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish that all beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, who do not hear the word Buddha, the word Dharma, or the word Saṅgha might hear the word Buddha, the word Dharma, and the word Saṅgha, and those who wish to establish them in the genuine view, should train in the perfection of wisdom. Bodhisattva great beings who likewise wish that all beings in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, who do not hear the word Buddha, the word Dharma, or the word Saṅgha might hear the word Buddha, the word Dharma, and the word Saṅgha, and those who wish to establish them in the genuine view, should train in the perfection of wisdom. {Dt.32}

“Moreover, Śāradvatīputra, when bodhisattva great beings have the thought, ‘Through my power, may beings who are blind, as many as there are in all world systems of the eastern direction, and of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. May those who are deaf hear sounds with their ears! May those who are insane regain their wits! F.38.a May those who are naked obtain clothes! May those who are hungry and thirsty obtain food and drink! May those who are ill recover their health! May those who are imprisoned and confined in dungeons become joyful!’ then they should train in the perfection of wisdom.

“When bodhisattva great beings wish to establish all beings in ethical discipline, wish to establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation, and wish to establish them in the fruit of entering the stream to nirvāṇa, in the fruit of being destined for only one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship, individual enlightenment, and unsurpassed, complete enlightenment, thinking how, through their power, all those beings, as many as there are in all world systems of each of the ten directions, numerous as the grains of sand of the river Gaṅgā, who are in states that lack freedom, who have fallen into the lower realms, who have been reborn as denizens of the hells, as animals, or in the worlds of Yama, will pass away from those states and, having transmigrated, obtain a human body, at that time they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to train in the conduct of the tathāgatas, and who wish to train in the enlightened activities of the tathāgatas’ body, the enlightened activities of their speech, and the enlightened activities of their mind, which are pure and preceded by wisdom, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings F.38.b practice the perfection of wisdom, they should consider,{Dt.33} ‘How is it that I shall adopt the way that an elephant gazes and teach the Dharma unimpededly to beings? How is it that I shall yawn by means of the meditative stability of the yawning of the great lion? How is it that I shall step^[41] with steps that are purposeful? How is it that I shall move around with my feet not touching the earth, but above it by some four finger-widths? How is it that by placing the soles of my feet on thousand-petaled lotuses, I shall move around without harming the living creatures that are present below my feet? How is it that, as I move around, both my feet, their soles endowed with the motif of thousand-spoked wheels, will leave prints on the earth? How is it that I shall walk on the walking path in a circle the size of a wheel while encircling the whole earth? How is it that I shall be unsullied by the dust of the earth even though I move about all over the earth? How is it that I shall be without physical or mental tiredness even though I move through buddhafields measuring one yojana, or two, three, four, five, ten, twenty, thirty, forty, fifty, or one hundred yojanas, or one thousand yojanas, or anything from a hundred thousand yojanas up to immeasurable, countless,inconceivable, incomparable, infinite, completely infinite,unappraisable, indescribably many indescribable numbers of yojanas?’^[42] When they think about such things, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings also think, ‘How is it that, diffusing from the soles of my feet marked with the motif of a thousand-spoked wheel one hundred billion trillion rays of light, F.39.a I shall assuage all the sufferings associated with the states that lack freedom and the lower realms, and secure all beings in happiness?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that I, surrounded and attended by the gods of the Caturmahā­rāja­kāyika realm and by many hundred billion trillion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms, and those of the Pure Abodes Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha, shall approach the Tree at the Seat of Enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that when I approach the Tree at the Seat of Enlightenment a mat will be spread out for me by the gods of the Caturmahā­rāja­kāyika realm and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā. Ābha, Parīttābha, and Apramāṇābha; and those of Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, F.39.b Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala; and those of the Pure Abodes Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that, seated at the seat of enlightenment, after touching the ground with my hand, excellently adorned with the major marks, I shall defeat the dark forces along with the entourage of Māra?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that, having attained consummate buddhahood in unsurpassed, complete enlightenment, I shall transform the places where I move, stand, sit, and recline to be of the nature of vajra?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that I, on the very day on which I renounce the world, shall defeat the dark forces along with their entourage? {Dt.34} How is it that I, having attained consummate buddhahood in unsurpassed, complete enlightenment, on that very day shall turn the wheel of the Dharma? How is it that I shall enable immeasurable, countless beings to purify the eye of the Dharma, taintless and immaculate, with respect to all phenomena? F.40.a How is it that I shall enable immeasurable, countless beings to be without further grasping and liberate their minds from contaminants? How is it that I shall ensure that immeasurable, countless beings will make irreversible progress toward unsurpassed, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment, thinking, ‘How is it that I, when I have attained consummate buddhahood in unsurpassed, complete enlightenment, shall render the community of śrāvakas immeasurable and countless? How is it that I, through a single teaching of the Dharma, shall render those who attain arhatship in a single sitting immeasurable and countless? How is it that I shall enable bodhisattva great beings to make irreversible progress toward unsurpassed, complete enlightenment? How is it that I shall render the community of bodhisattvas immeasurable and countless? How is it that the limit of my lifespan will become inestimable? How is it that my boundless light will be endowed with excellence?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that when I have attained consummate buddhahood in unsurpassed, complete enlightenment, I shall ensure that in that buddhafield even the words attachment, aversion, and delusion are never heard?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that when I have attained consummate buddhahood in unsurpassed, complete enlightenment, all the beings of that buddhafield will have such wisdom that they know, “Generosity is virtuous! Discipline is virtuous! F.40.b Chastity is virtuous! Nonviolence with respect to all living creatures is virtuous!”?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that, even after attaining final nirvāṇa, I shall ensure that even the words the decline of the Dharma are never heard?’ they should train in the perfection of wisdom. If bodhisattva great beings also think, ‘How is it that merely by hearing my name multitudes of beings in world systems numerous as the grains of sand of the river Gaṅgā will become settled in unsurpassed, complete enlightenment?’ they should train in the perfection of wisdom. {Dt.35}

“Śāradvatīputra, at that time when bodhisattva great beings practice the perfection of wisdom and accomplish these enlightened attributes, the Four Great Kings will also rejoice, saying, ‘We too will offer them the alms bowls that the great kings of the past offered to the tathāgatas of the past.’ The gods of the Trayastriṃśa realm and the gods of the Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms will also rejoice, saying, ‘We will serve and honor them.’ The gods of Brahmakāyika and the gods of Ābhāsvara, Śubhakṛtsna, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also rejoice, F.41.a saying, ‘The realms of the asuras will decline! The realms of the gods will flourish! We pray that after these bodhisattvas have attained manifest buddhahood they will turn the wheel of the Dharma!’

“Śāradvatīputra, at that time when bodhisattva great beings practice the perfection of wisdom and flourish through the six perfections, the noble sons and noble daughters who follow the vehicle of the bodhisattvas will also rejoice, saying, ‘We will become their father, mother, brother, sister, wife, son, daughter, confidant, advisor, relative, acquaintance, and friend.’ {Dt.36}

“The Four Great Kings, the gods of the Caturmahā­rāja­kāyika realm, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also rejoice, saying, ‘This bodhisattva great being has given up his entourage of queens.’

“In order to establish beings in enlightenment, they maintain chaste conduct. They are not bound by fettering concerns. They aspire that they might maintain chaste conduct from the time when they first begin to set their mind on enlightenment onward, and that they might avoid all conduct that is not chaste. If you ask why, since the pursuit of sensual pleasures may even interrupt rebirth in the Brahmā worlds, what need one say about unsurpassed, complete enlightenment! Therefore, bodhisattva great beings who maintain chaste conduct from the time when they renounce the world will attain consummate buddhahood in unsurpassed, complete enlightenment. F.41.b They will not do so with conduct that is not chaste.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, is it definite that bodhisattva great beings will have a father, mother, wife, sons, and daughters?”

“Śāradvatīputra,” replied the Blessed One, “there are some bodhisattva great beings who definitely need to have a father and mother, but who do not need to have sons, daughters, and wives. There are some who definitely need to have a father and mother, and also wives, sons, and daughters. Śāradvatīputra, there are some bodhisattva great beings who maintain chaste conduct from the time when they first begin to set their mind on enlightenment onward, and who live as youthful ones until they have attained consummate buddhahood in unsurpassed, complete enlightenment. There are some bodhisattva great beings who have engaged in the pleasures of the five senses in order to bring beings to maturation through skillful means. After leaving the family circle behind, they then attain consummate buddhahood in unsurpassed, complete enlightenment. Śāradvatīputra, bodhisattva great beings who practice the profound perfection of wisdom are without the afflicted mental states associated with desire. Although some of them may engage in the pleasures of the senses in order to bring beings to maturation, they display this activity but do not relish it. {Dt.37} Śāradvatīputra, if, as an analogy, an illusionist or the apprentice of an illusionist extremely well trained in magical spells and techniques were to conjure the five pleasures of the senses, and were then to reveal himself playing with, delighting in, and enjoying those five pleasures of the senses, F.42.a do you think, Śāradvatīputra, that that illusionist or apprentice of an illusionist would have actually enjoyed the five pleasures of the senses?”

“He would not, Blessed Lord!”

“In the same way, Śāradvatīputra,” continued the Blessed One, “bodhisattva great beings who have trained extremely well in the magical display of the Great Vehicle acquire the ability to enjoy reality as a magical display. Although they are free from all afflicted mental states, in order to bring beings who are to be trained to maturation they may also teach the enjoyment of the pleasures of the senses by the power of their great compassion. They neither associate with those pleasures nor are they propelled toward them. Śāradvatīputra, bodhisattva great beings speak of the defects of attachments using many descriptive expressions: ‘Attachments are all ablaze! Attachments are debased! Attachments are murderous! Attachments are inimical! Attachments are aggressive! Attachments are like a lamp of straw! Attachments are like the fruit of the snake gourd! Attachments are like the blade of a sword! Attachments are like a mass of fire! Attachments are like smoldering leaves! Attachments are like an iron hook! Attachments are like a cesspit!’ So it is, Śāradvatīputra, that although bodhisattva great beings understand attachments, in order that unskilled beings might be brought to maturation, they may teach the sensual pleasures since they are disillusioned with the five sensual pleasures and free of the five sensual pleasures. They neither become intoxicated, nor do they become careless, nor do they engage in negative actions by reason of attachment or on the basis of attachment.”^[43]F.42.b

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings practice the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe a bodhisattva. Nor do they observe the term bodhisattva. Nor do they observe the conduct of a bodhisattva. Nor do they observe the perfection of wisdom. Nor do they observe the term perfection of wisdom. Nor do they observe the term practicing, and neither do they observe not practicing, nor observe both practicing and not practicing, nor even observe neither practicing nor not practicing. They also do not observe physical form. Nor do they observe feelings. Nor do they observe perceptions. Nor do they observe formative predispositions. Nor do they observe consciousness.{Dt.38} If you ask why, Śāradvatīputra, it is because even bodhisattvas are empty of the inherent existence of bodhisattvas. Even the term bodhisattva is empty of the term bodhisattva. If you ask why, it is because such is their intrinsic nature. It is not owing to emptiness that physical forms are empty, nor is emptiness anything other than physical forms. The nature of physical forms is indeed emptiness. Emptiness is indeed physical forms. It is not owing to emptiness that feelings are empty,F.43.a nor is emptiness anything other than feelings. The nature of feelings is indeed emptiness. Emptiness is indeed feelings. It is not owing to emptiness that perceptions are empty, nor is emptiness anything other than perceptions. The nature of perceptions is indeed emptiness. Emptiness is indeed perceptions. It is not owing to emptiness that formative predispositions are empty, nor is emptiness anything other than formative predispositions. The nature of formative predispositions is indeed emptiness. Emptiness is indeed formative predispositions. It is not owing to emptiness that consciousness is empty, nor is emptiness anything other than consciousness.

The nature of consciousness is indeed emptiness. Emptiness is indeed consciousness. If you ask why, it is because even enlightenment is merely a name. Likewise, even bodhisattva is merely a name. Even emptiness is merely a name. Likewise, even these—physical forms,feelings,perceptions,formative predispositions, and consciousness—are merely names.

“Moreover, physical forms are like a magical display. Feelings, perceptions, formative predispositions, and consciousness are like a magical display. Magical displays are merely names. They are not located in any direction, nor are they located in any place. Magical displays that are seen do not exist. They have not arisen. They are false. They are without inherent existence. They are without essential nature, nonarising, nonceasing, nondwelling, without increase, without decrease, without affliction, and without purification. Bodhisattva great beings who practice accordingly do not observe any phenomenon that arises. They do not observe anything that ceases. They do not observe anything that remains. They do not observe anything that increases. F.43.b They do not observe anything that decreases. They do not observe anything that is afflicted. They do not observe anything that is purified. They do not observe physical forms. They do not observe feelings, perceptions, formative predispositions, or consciousness. They do not even observe anything that is ‘enlightenment’ or a ‘bodhisattva.’ If you ask why, it is because phenomena are a magical display of distinct names. Even these designations, these names that have adventitiously arisen, are not genuine, but imputations used as conventions. It is the conventions that are the basis of fixation. For this reason, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomena and do not apprehend anything. Since they do not observe anything and do not apprehend anything, they do not give rise to any conceits. They are without fixations.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they determine that this ‘bodhisattva’ is a mere name. That is to say, this ‘buddha’ is a mere name,{Dt.39} this ‘perfection of wisdom’ is a mere name, this ‘practicing of the perfection of wisdom’ is a mere name, these ‘physical forms’ are a mere name, these ‘feelings, perceptions, formative predispositions, and consciousness’ are mere names. For example, Śāradvatīputra, one conventionally speaks of a ‘self’ even though it is nonapprehensible when definitively investigated.F.44.a One conventionally speaks of ‘beings’ even though they are nonapprehensible when definitively investigated. One conventionally speaks of ‘life forms’ even though they are nonapprehensible when definitively investigated, owing to the emptiness of nonapprehensibility. Similarly, for example, one conventionally speaks of ‘life, living creatures, persons,human beings,people, actors, creators, experiencers, instigators of experience, petitioners, instigators, knowers, viewers, touchers, and conscious beings,’ even though they are nonapprehensible when definitively investigated, owing to the emptiness of nonapprehensibility. These are mere names and symbols, designated according to convention. In the same manner, when bodhisattva great beings practice the perfection of wisdom, they too do not observe a bodhisattva. They do not observe enlightenment. They do not observe buddhas. They do not observe the perfection of wisdom. They do not observe physical forms. They do not observe feelings, perceptions, formative predispositions, or consciousness. Nor do they even observe those names that are designated according to convention. So it is that, owing to their apprehending of the emptiness of nonapprehensibility, bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all beings, up to and including the wisdom of the śrāvakas and pratyekabuddhas, except for the wisdom of the tathāgatas.

F.44.b If you ask why, it is because they do not even apprehend anything through which they might be attached. Śāradvatīputra, bodhisattva great beings who practice accordingly are practicing the perfection of wisdom.

“Śāradvatīputra, were this Jambudvīpa to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, like a grove of reeds, like a grove of rattan, like a grove of sugarcane, like a thicket of bamboo, like a paddy field of rice, or like a field of sesame, their wisdom would not approach even a hundredth part of the wisdom of bodhisattva great beings who practice the perfection of wisdom. It would not match even a thousandth part of it, or anything from a hundred thousandth to a thousand billionth part of it, in number, fraction, categorization, comparison, or quality. If you ask why, Śāradvatīputra, it is because the wisdom of bodhisattva great beings is established so that all beings will pass into final nirvāṇa. The wisdom of the śrāvakas and pratyekabuddhas is not so.

“Moreover, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom continue, even with as much wisdom as they cultivate in a single day, to outshine the wisdom of all śrāvakas and pratyekabuddhas. Śāradvatīputra, let alone it being just this Jambudvīpa that was filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana—instead were this whole great trichiliocosm to be filled entirely with monks such as you, Śāradvatīputra,F.45.a their wisdom would not approach even a hundredth part of the wisdom of bodhisattva great beings who practice the perfection of wisdom. It would not approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor would they match it in quality. Śāradvatīputra, let alone it being just this great trichiliocosm—instead, Śāradvatīputra, were all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, and were the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the directions of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, all to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that bodhisattva great beings who practice the perfection of wisdom have cultivated in a single day. It would not approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor would they match it in quality.”

{Dt.40}

Śāradvatīputra then said, “Blessed Lord, the wisdom of the śrāvakas who enter the stream to nirvāṇa, who are destined for only one more rebirth, who will no longer be subject to rebirth, and who are arhats, and also the wisdom of those who are pratyekabuddhas, bodhisattvas, and tathāgatas, F.45.b arhats, completely awakened buddhas—none of those wisdoms can be differentiated. They are indivisible, empty, void, intrinsically nonarising, and empty of essential nature. Blessed Lord, if no differences or distinctions can be apprehended in that which is indivisible, void, nonarising, and empty of inherent existence, how then, Blessed Lord, does the wisdom cultivated in a single session by bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all the śrāvakas and pratyekabuddhas?”

“Śāradvatīputra,” replied the Blessed One, “do you think that the purpose for which the wisdom of all the śrāvakas and pratyekabuddhas is established is comparable to the purpose for which the wisdom cultivated in a single day by bodhisattva great beings who practice the perfection of wisdom is established as they think, ‘Having practiced knowledge of the path, having acted for the sake of all beings, when I attain consummate buddhahood in all its aspects with respect to all phenomena I shall bring all beings to attain final nirvāṇa’?”

“No, Blessed Lord!” he replied.

The Blessed One then asked, “Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who consider, ‘Once we have attained consummate buddhahood in unsurpassed, complete enlightenment, we should bring all beings into the expanse beyond sorrow with no residual aggregates to attain final nirvāṇa’?”

“No, Blessed Lord, I do not think so!” he replied.

The Blessed One then said, “For this reason, Śāradvatīputra, F.46.a you should understand that, between the wisdom of all śrāvakas and pratyekabuddhas and the wisdom of bodhisattva great beings, when one apprehends the latter wisdom, the wisdom of all śrāvakas and pratyekabuddhas cannot approach even a hundredth part of it. It cannot approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor can it match it in quality.

“Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who consider, ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, {Dt.41} I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa’?”

“No, Blessed Lord, I do not think so!” he replied.

The Blessed One then said, “Śāradvatīputra, bodhisattva great beings do have the following thought: ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, F.46.b great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then enable immeasurable, countless beings to attain final nirvāṇa.’ Śāradvatīputra, just as a firefly, which is a species of insect, does not think, ‘May my light illuminate all Jambudvīpa! May my light extensively fill Jambudvīpa!’ in the same way, Śāradvatīputra, there are no śrāvakas or pratyekabuddhas at all who think, ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa.’ B4

“Śāradvatīputra, just as the rising sun suffuses the entirety of Jambudvīpa with its light and illuminates the entirety of Jambudvīpa with its light, in the same way, Śāradvatīputra, bodhisattva great beings who have practiced the perfection of wisdom have also brought beings to maturation, refined the buddhafields, F.47.a perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, attain the level of an irreversible bodhisattva, and refine the path of enlightenment?”

The Blessed One replied to Śāradvatīputra, “Śāradvatīputra, in this regard, when bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, practice the six perfections, they dwell in emptiness, signlessness, and wishlessness. Through skillful means they will transcend the levels of the śrāvakas and pratyekabuddhas, and then attain the level of an irreversible bodhisattva. They will also refine the path of enlightenment.”

Śāradvatīputra then asked, “Blessed Lord, abiding on what level are bodhisattva great beings worthy of receiving the donations of all śrāvakas and pratyekabuddhas?” {Dt.42}

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the six perfections from the time when they first set their minds on enlightenment until they are seated at the site of enlightenment are worthy recipients of the offerings of all śrāvakas and pratyekabuddhas. F.47.b If you ask why, Śāradvatīputra, it is because it is the very presence of bodhisattva great beings that causes all virtuous attributes to emerge in the world. So it is that the paths of the ten virtuous actions, the five precepts, the eightfold poṣadha for monastics, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the six recollections, the perfections, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path emerge in the world. So it is that the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, and all the dhāraṇī gateways emerge in the world. So it is that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas emerge in the world.

“Śāradvatīputra, there are many phenomena—starting from those virtuous attributes—that emerge in the world. It is because those virtuous attributes have emerged in the world that there are great and lofty royal families to be found, that there are great and lofty priestly families to be found, that there are great and lofty householder families to be found, that there are the gods of the Caturmahā­rāja­kāyika to be found, that there are the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin to be found, that there are the gods of the Brahmakāyika realms to be found, F.48.a and that there are the gods of Brahmapurohita, the gods of Brahma­pariṣadya, the gods of Mahābrahmā, the gods of Ābha, the gods of Parīttābha, the gods of Apramāṇābha, the gods of Ābhāsvara, the gods of Śubha, the gods of Parīttaśubha, the gods of Apramāṇaśubha, the gods of Śubhakṛtsna, the gods of Bṛhat, the gods of Parīttabṛhat, the gods of Apramāṇabṛhat, the gods of Bṛhatphala, the gods of Avṛha, the gods of Atapa, the gods of Sudṛśa, the gods of Sudarśana, and the gods of Akaniṣṭha to be found. So it is, too, that there are the gods of the sphere of infinite space, the gods of the sphere of infinite consciousness, {Dt.43} the gods of the sphere of nothing-at-all, and the gods of the sphere of neither perception nor nonperception to be found. So it is, too, that there are those entering the stream to nirvāṇa, those destined for only one more rebirth, those no longer subject to rebirth, those who are arhats, those who are pratyekabuddhas, those who are bodhisattva great beings, and those who are tathāgatas, arhats, completely awakened buddhas to be found in the world.”

Then Śāradvatīputra asked, “Blessed Lord, in that case do bodhisattva great beings purify those offerings?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings purify those offerings in a manner. If you ask how, it is because, for bodhisattva great beings, all giving whatsoever is utterly pure, and indeed it is in that very manner, Śāradvatīputra, that bodhisattva great beings give away what they give. If you ask what it is that they give away, they give away many virtuous attributes. Thus they give away the paths of the ten virtuous actions, F.48.b the five precepts, the eightfold poṣadha for monastics, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the six recollections, the perfections, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings ‘engage’ with it when they engage with the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings are said to ‘engage’ with it when they engage with the emptiness of physical forms.{Dt.44} They are said to ‘engage’ with it when they engage with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness. They are said to ‘engage’ with it when they engage with the emptiness of the eyes. They are said to ‘engage’ with it when they engage with the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty. They are said to ‘engage’ with it when they engage with the emptiness of sights. They are said to ‘engage’ with it when they engage with the emptiness of sounds, the emptiness of odors,F.49.a the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena. They are said to ‘engage’ with it when they engage with the emptiness of the sensory element of the eyes, the emptiness of the sensory element of sights, and the emptiness of the sensory element of visual consciousness. They are said to ‘engage’ with it when they engage with the emptiness of the sensory element of the ears, the emptiness of the sensory element of sounds, and the emptiness of the sensory element of auditory consciousness; or with the emptiness of the sensory element of the nose, the emptiness of the sensory element of odors, and the emptiness of the sensory element of olfactory consciousness; or with the emptiness of the sensory element of the tongue, the emptiness of the sensory element of tastes, and the emptiness of the sensory element of gustatory consciousness; or with the emptiness of the sensory element of the body, the emptiness of the sensory element of touch, and the emptiness of the sensory element of tactile consciousness; or with the emptiness of the sensory element of the mental faculty, the emptiness of the sensory element of phenomena, and the emptiness of the sensory element of mental consciousness.

“They are said to ‘engage’ with it when they engage with emptiness of suffering, with the emptiness of the origin of suffering, with the emptiness of the cessation of suffering, and with the emptiness of the path.

“They are said to ‘engage’ with it when they engage with the emptiness of ignorance, with the emptiness of formative predispositions, with the emptiness of consciousness, with the emptiness of name and form, with the emptiness of the sense fields, with the emptiness of sensory contact, with the emptiness of sensation, with the emptiness of craving, with the emptiness of grasping, with the emptiness of the rebirth process, with the emptiness of actual birth, and with the emptiness of aging and death.

“They are said to ‘engage’ with it when they engage with the emptiness of all phenomena, as many as are designated as conditioned and unconditioned.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to ‘engage’ with it when they engage with the emptiness of inherent existence. F.49.b So accordingly, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to ‘engage’ with it when they engage with those seven emptinesses.^[44]

“Those who engage with the perfection of wisdom through those seven emptinesses are not said to be engaged with it or not to be engaged with it. If you ask why, it is because they do not consider physical forms to be engaged with it or not engaged with it. They do not consider feelings, perceptions, formative predispositions, or consciousness to be engaged with it or not engaged with it.

“They do not consider physical forms to be something that arises or something that ceases. {Dt.45} They do not consider feelings, perceptions, formative predispositions, and consciousness to be something that arises or something that ceases. They do not consider physical forms to be something that is defiled or something that is purified. They do not consider feelings, perceptions, formative predispositions, and consciousness to be something that is defiled or something that is purified.

“They do not consider physical forms to move together^[45] with feelings. They do not consider feelings, perceptions, and formative predispositions to move together with consciousness. They do not consider consciousness to move together with formative predispositions. If you ask why, it is because there is no phenomenon that moves together with any [other] phenomenon. Owing to the emptiness of inherent existence, there is no moving, there is no departure, there is no meeting, and there is no association.

“Śāradvatīputra, the emptiness of physical forms is not physical forms. F.50.a The emptiness of feelings is not feelings. The emptiness of perceptions is not perceptions. The emptiness of formative predispositions is not formative predispositions. The emptiness of consciousness is not consciousness. Accordingly, the emptiness of physical forms does not obstruct, the emptiness of feelings does not feel, the emptiness of perceptions does not perceive, the emptiness of formative predispositions does not condition, {Dt.46} and the emptiness of consciousness does not cognize.

“If you ask why, Śāradvatīputra, physical forms are not other than emptiness, and emptiness is not other than physical forms. The nature of physical forms is emptiness. Emptiness is physical forms. Feelings are not other than emptiness, and emptiness is not other than feelings. The nature of feelings is emptiness. Emptiness is feelings. Perceptions are not other than emptiness, and emptiness is not other than perceptions. The nature of perceptions is emptiness. Emptiness is perceptions. Formative predispositions are not other than emptiness, and emptiness is not other than formative predispositions. The nature of formative predispositions is emptiness. Emptiness is formative predispositions. Consciousness is not other than emptiness, and emptiness is not other than consciousness. The nature of consciousness is emptiness. Emptiness is consciousness.^[46]

“Śāradvatīputra, emptiness F.50.b neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, nor future, nor present. In that which neither arises nor ceases, is neither afflicted nor purified, neither decreases nor increases, and is neither past, nor future, nor present, there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. In that, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.

“In that, there is no earth element, no water element, no fire element, no wind element, no consciousness element, and no space element. In that, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of touch, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.

“In that, there is no ignorance, no cessation of ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, F.51.a no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of the rebirth process, no actual birth, no cessation of actual birth, {Dt.47} no aging and death, and no cessation of aging and death.

“In that, there is no understanding of suffering, its origins, its cessation, and the path.

“In that, there is nothing to be attained. There is nothing to be clearly realized. In that, there is no one entering the stream to nirvāṇa, no fruit of entering the stream to nirvāṇa, no one destined for only one more rebirth, no fruit of being destined for only one more rebirth, no one who is no longer subject to rebirth, no fruit of not being any longer subject to rebirth, no arhat, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha. In that, there is no bodhisattva and no knowledge of the path. In that, there is no buddha and no enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom. Even though they practice the perfection of wisdom in that manner, they do not consider whether they are engaged with physical forms or not engaged with them. They do not consider whether they are engaged with feelings, perceptions, formative predispositions, or consciousness, or not engaged with them. They do not consider whether they are engaged with the eyes or not engaged with them, and they do not consider whether they are engaged with the ears, nose, tongue, body, or the mental faculty, or not engaged with them.^[47]

“They do not consider whether they are engaged with sights or not engaged with them, and they do not consider whether they are engaged with sounds, odors, tastes, tangibles, or mental phenomena, or not engaged with them.^[48]F.51.b

“They do not consider whether they are engaged with the sensory element of the eyes or not engaged with it, and they do not consider whether they are engaged with the sensory element of sights or the sensory element of visual consciousness, or not engaged with them. They do not consider whether they are engaged with [the other sensory elements], up to and including the sensory element of the mental faculty, or not engaged with them. They do not consider whether they are engaged with the sensory element of mental phenomena or the sensory element of mental consciousness, or not engaged with them.^[49]

“They do not consider whether they are engaged with the earth element or not engaged with it. They do not consider whether they are engaged with the water element, the fire element, the wind element, the space element, or the consciousness element, or not engaged with them.

“They do not consider whether they are engaged with ignorance or not engaged with it, and they do not consider whether they are engaged with formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death, or not engaged with them.^[50]

“They do not consider they are engaged with the perfection of generosity or not engaged with it, and they do not consider whether they are engaged with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, or not engaged with them.

“They do not consider whether they are engaged with the emptiness of internal phenomena or not engaged with it, and they do not consider whether they are engaged with the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, F.52.a the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of the essential nature of nonentities, or not engaged with them.

“They do not consider whether they are engaged with the applications of mindfulness or not engaged with it, and they do not consider whether they are engaged with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the paths, 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, or the extrasensory powers, or not engaged with them.

“They do not consider whether they are engaged with all the meditative stabilities or all the dhāraṇī gateways, or not engaged with them. They do not consider whether they are engaged with 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, or not engaged with them. {Dt.48}

“They do not consider whether they are engaged with all [the attainments], up to and including all-aspect omniscience, or not engaged with them. In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction, F.52.b bodhisattva great beings are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate emptiness with emptiness, nor do they disassociate it therefrom, and nor indeed is there engagement with emptiness. They neither associate signlessness with signlessness, nor do they disassociate it therefrom, and nor indeed is there engagement with signlessness. They neither associate wishlessness with wishlessness, nor do they disassociate it therefrom, and nor indeed is there engagement with wishlessness. If you ask why, it is because they are neither conjoined nor disjoined in emptiness. They are neither conjoined nor disjoined in signlessness or wishlessness. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they enter into emptiness, which is the intrinsic defining characteristic of all phenomena. Understanding it accordingly, they neither associate with nor disassociate from physical forms, and they neither associate with nor disassociate from feelings, perceptions, formative predispositions, or consciousness. They neither associate with [all the other the causal and fruitional attributes and goals], up to and including all-aspect omniscience, nor do they disassociate therefrom. Bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate physical forms with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. F.53.a They neither associate physical forms with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events. {Dt.49} They neither associate feelings, perceptions, formative predispositions, and consciousness with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate consciousness and the other aggregates with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. They neither associate consciousness and the other aggregates with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events.

“They neither associate [the causal and fruitional attributes and goals], up to and including all-aspect omniscience, with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate all-aspect omniscience [and the other attainments] with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. They neither associate all-aspect omniscience [and the other attainments] with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, owing to emptiness with respect to the sameness of the three times, they neither associate the limit of past time with the limit of future time, nor do they disassociate it therefrom. They neither associate the limit of future time with the limit of past time, nor do they disassociate it therefrom. They neither associate present events with the limit of past or future time, nor do they disassociate them therefrom. They neither associate the limits of past or future time with present events, nor do they disassociate them therefrom. Śāradvatīputra, bodhisattva great beings who practice in that manner F.53.b are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they engage whereby they neither associate all-aspect omniscience with the past, nor do they disassociate it therefrom, because they do not observe the past. In disregarding the past, how could they associate it with omniscience or disassociate it therefrom? They neither associate omniscience with the future, nor do they disassociate it therefrom, because they do not observe the future. In disregarding the future, how could they associate it with omniscience or disassociate it therefrom? They neither associate omniscience with present events, nor do they disassociate it therefrom, because they do not observe present events. In disregarding present events, how could they associate them with omniscience or disassociate them therefrom? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. {Dt.50}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of physical forms. In disregarding physical forms, how could they associate them with omniscience or disassociate them therefrom? They neither associate feelings, perceptions, formative predispositions, or consciousness with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of consciousness [or the aforementioned aggregates]. F.54.a In disregarding consciousness and so forth, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the eyes with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of the eyes. They neither associate the ears, the nose, the tongue, the body, or the mental faculty with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of the mental faculty [or the aforementioned sense organs]. They neither associate sights with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of sights. They neither associate sounds, odors, tastes, tangibles, or mental phenomena with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of mental phenomena [or the aforementioned sense objects]. They neither associate the sensory element of the eyes with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of the eyes. They neither associate the sensory element of sights with omniscience, nor do they disassociate it therefrom because they do not observe the sensory element of sights.

“They neither associate the sensory element of visual consciousness with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of visual consciousness. They neither associate [the other sensory elements], up to and including the sensory element of the mental faculty, with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of the mental faculty [and so forth]. They neither associate the sensory element of mental phenomena with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of mental phenomena. They neither associate the sensory element of mental consciousness with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of mental consciousness. In disregarding [all these, up to and including] the sensory element of mental consciousness, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the earth element, the water element, the fire element, the wind element, F.54.b the space element, or the consciousness element with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [these elements, up to and including] the consciousness element. In disregarding [all these, up to and including] the consciousness element, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate ignorance with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of ignorance. In disregarding ignorance, how could they associate it with omniscience or disassociate it therefrom? They neither associate formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those links, up to and including] the nature of aging and death. In disregarding [those links, up to and including] aging and death, how could they associate them with omniscience or disassociate them therefrom?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the perfection of generosity with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the perfection of generosity. They neither associate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those perfections, up to and including] the perfection of wisdom. In disregarding [those perfections, up to and including] the perfection of wisdom, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the emptiness of internal phenomena or [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those aspects of emptiness, up to and including] the emptiness of the essential nature of nonentities.F.55.a They neither associate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the paths with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those causal attributes, up to and including] the paths. They neither associate 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, or the extrasensory powers with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those meditative experiences, up to and including] the extrasensory powers. They neither associate 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 with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. In disregarding [those attributes and meditative experiences, up to and including] the eighteen distinct qualities of the buddhas, how could they associate them with omniscience or disassociate them therefrom?

Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.{Dt.51}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate omniscience with the buddhas, nor do they disassociate it from them, because they do not observe the nature of the buddhas, nor do they observe the nature of omniscience. F.55.b In disregarding these, how could they associate them or disassociate them? They neither associate enlightenment with omniscience, nor do they disassociate it therefrom, and they neither associate omniscience with enlightenment, nor do they disassociate it therefrom, because they do not observe the nature of enlightenment, nor do they observe the nature of omniscience. In disregarding these, how could they associate them or disassociate them? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not engage with the notion that physical forms are entities. They do not engage with the notion that physical forms are nonentities. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are entities. They do not engage with the notion that consciousness [and so forth] are nonentities. Bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not engage with the notion that physical forms are permanent. They do not engage with the notion that physical forms are impermanent. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent. They do not engage with the notion that consciousness and the other aggregates are impermanent. They do not engage with the notion that physical forms are imbued with happiness. They do not engage with the notion that physical forms are imbued with suffering. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness.F.56.a They do not engage with the notion that consciousness [and so forth] are imbued with suffering.{Dt.52} They do not engage with the notion that physical forms constitute a self. They do not engage with the notion that physical forms constitute a nonself. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness constitute a self. They do not engage with the notion that consciousness and the other aggregates constitute a nonself. They do not engage with the notion that physical forms are at peace. They do not engage with the notion that physical forms are not at peace. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are at peace. They do not engage with the notion that consciousness and the other aggregates are not at peace. They do not engage with the notion that physical forms are empty or not empty. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They do not engage with the notion that physical forms are with signs or without signs.

They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with signs or without signs. They do not engage with the notion that physical forms are with aspirations or without aspirations. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with aspirations or without aspirations. They do not engage with the notion that physical forms arise or cease. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise or cease. They do not engage with the notion that physical forms are past time. They do not engage with the notion that physical forms are future time. They do not engage with the notion that physical forms are present events. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are past time. They do not engage with the notion that consciousness and the other aggregates are future time. They do not engage with the notion that consciousness and the other aggregates are present events. They do not engage with the notion that physical forms are stable or that they are unstable. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are stable or that they are unstable.F.56.b They do not engage with the notion that physical forms are existent or that they are nonexistent. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are existent or that they are nonexistent. They do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are [all the notions mentioned up to] existent or that they are nonexistent.^[51]

“When they practice the perfection of wisdom, they do not apprehend the notion that they are practicing. They do not apprehend the notion that they are not practicing. They do not apprehend the notion that they are both practicing and not practicing. They do not apprehend the notion that they are neither practicing nor not practicing. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. {Dt.53}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity. They do not practice the perfection of wisdom for the sake of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not practice the perfection of wisdom for the sake of [the aspects of emptiness], from the emptiness of internal phenomena up to and including the emptiness of the essential nature of nonentities. They do not practice the perfection of wisdom for the sake of nonarising emptiness or nonceasing emptiness. They do not practice the perfection of wisdom for the sake of the level at which progress has become irreversible. They do not practice the perfection of wisdom for the maturation of beings or for the refining of the buddhafields. They do not practice the perfection of wisdom for the sake of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment,F.57.a or the noble eightfold path. They do not practice the perfection of wisdom for the sake 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, or the extrasensory powers. They do not practice the perfection of wisdom for the sake of the meditative stabilities or the dhāraṇī gateways. They do not practice the perfection of wisdom for the sake of 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.

They do not practice the perfection of wisdom for the sake of the real nature, the realm of phenomena, or the very limit of reality. If you ask why, bodhisattva great beings who practice the perfection of wisdom do not discern differences, details, or distinctions with respect to anything at all. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“They do not practice the perfection of wisdom for the sake of divine clairvoyance. They do not practice the perfection of wisdom for the sake of divine clairaudience, knowledge of the minds of others, {Dt.54} recollection of past lives, aspects of miraculous ability, or the knowledge that contaminants have ceased. If you ask why, when they practice the perfection of wisdom, since they do not observe the perfection of wisdom, F.57.b how could they apprehend the extrasensory powers in all their aspects, let alone [the notion of] a bodhisattva! Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘I, being secure in the supports for miraculous ability, should serve, respect, honor, and worship all the lord buddhas, as many as there are, who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.’ Nor do they think, ‘I should serve, respect, honor, and worship all the lord buddhas, as many as there are, who are present in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā.’ Nor do they think, ‘I should listen with divine clairaudience to whatever teachings the lord buddhas are giving. I should understand with my mind the minds of the beings inhabiting those world systems. I should recollect their past lives. I should see with divine clairvoyance their death, transmigration, rebirth, and series of former lives. {Dt.55} I should enable countless, inestimable beings to pass into final nirvāṇa!’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, F.58.a even māras who seek to intrude and cause them disturbance would find no such opportunity. All mundane and supramundane activities, as many as they are, will be spontaneously accomplished, and harmoniously fulfilled, without requiring further investigation. All mundane afflicted mental states that there are will also be dispelled. All lord buddhas who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they regress to the level of the śrāvakas or the level of the pratyekabuddhas. The gods of Caturmahā­rāja­kāyika and Trayastriṃśa, the gods of Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin, along with the gods of Brahmakāyika, and the gods of Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness. {Dt.56}

“All the lord buddhas who are present in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, F.58.b will also protect those bodhisattva great beings lest they regress to the level of the śrāvakas or the level of the pratyekabuddhas. The gods of Caturmahā­rāja­kāyika and Trayastriṃśa, the gods of Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin, along with the gods of Brahmakāyika, and the gods of Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also protect those bodhisattva great beings lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings imbue all beings with loving kindness. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, the meditative stabilities, the dhāraṇī gateways, and the gateways of the kinds of exact knowledge, including inspired speech, will manifest to them without great difficulty. Wherever they are reborn, they will please the tathāgatas, arhats, completely awakened buddhas. F.59.a They will never be separated from those lord buddhas until they attain consummate buddhahood in unsurpassed, complete enlightenment.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Is there any phenomenon conjoined or disjoined with other phenomena? Is there any such phenomenon that I will encounter or not encounter?’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Will I manifestly awaken to the realm of phenomena or will I not?’ {Dt.57} If you ask why, the realm of phenomena does not manifestly awaken to the realm of phenomena. There is no manifest awakening. There will be no manifest awakening. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not observe anything at all that is different from the realm of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, F.59.b when bodhisattva great beings practice the perfection of wisdom, they do not detail the realm of phenomena in terms of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Will I comprehend the realm of phenomena, or will I not comprehend it?’ This is because they do not observe anything at all by which anything could be comprehended, and also because they do not engage with the notion that the realm of phenomena is empty, nor do they engage with the notion that it is not empty. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with emptiness, nor do they associate emptiness with physical forms. They do not associate feelings, perceptions, formative predispositions, or consciousness with emptiness, nor do they associate emptiness with consciousness [or the other aggregates]. They do not associate the eyes with emptiness, nor do they associate emptiness with the eyes. They do not associate the ears, nose, tongue, body, or mental faculty with emptiness, nor do they associate emptiness with the mental faculty [or the other sense organs]. They do not associate sights with emptiness, nor do they associate emptiness with sights. They do not associate sounds, odors, tastes, tangibles, or mental phenomena with emptiness, nor do they associate emptiness with mental phenomena [or the other sense objects].

“They do not associate the sensory element of the eyes with emptiness, nor do they associate emptiness with the sensory element of the eyes. They do not associate the sensory element of sights with emptiness, nor do they associate emptiness with the sensory element of sights. F.60.a They do not associate the sensory element of visual consciousness with emptiness, nor do they associate emptiness with the sensory element of visual consciousness. {Dt.58} They do not associate the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, or the sensory element of the mental faculty with emptiness, nor do they associate emptiness with the sensory element of the mental faculty [and so forth]. They do not associate the sensory element of mental phenomena with emptiness, nor do they associate emptiness with the sensory element of mental phenomena. They do not associate the sensory element of mental consciousness with emptiness, nor do they associate emptiness with the sensory element of mental consciousness.

“They do not associate [all the attributes and goals], up to and including all-aspect omniscience, with emptiness, nor do they associate emptiness with all-aspect omniscience [and so forth]. If you ask why, Śāradvatīputra, it is because this union of emptiness is supreme union. Śāradvatīputra, bodhisattva great beings who engage in emptiness do not regress to the level of the śrāvakas or the level of the pratyekabuddhas. They also refine the buddhafields, and they also bring beings to maturation. They will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, of all possible kinds of union to engage in, this union with the perfection of wisdom is said to be the best. It is said to be supreme, the highest, perfect, foremost, and the most sublime. If you ask why, {Dt.59} it is because this union with the perfection of wisdom is a union with emptiness, signlessness, and wishlessness. It is the unsurpassed F.60.b union. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to be receiving their prophetic declaration, since they are approaching unsurpassed, complete enlightenment.

“Śāradvatīputra, although bodhisattva great beings who practice in that manner act on behalf of countless, limitless beings, they do not think, ‘I am engaging in the perfection of wisdom,’ or ‘I am not engaging in it.’ They do not think, ‘I have been prophesied by the lord buddhas. I am about to be prophesied. I should refine the buddhafields. I should bring beings to maturation. I should attain manifest buddhahood in unsurpassed, complete enlightenment. I should turn the wheel of the Dharma.’ If you ask why, it is because in the realm of phenomena no details are distinguished. Apart from the realm of phenomena, they do not observe anyone at all who practices the perfection of wisdom, anyone whom the lord buddhas would prophesy, or anyone who would attain manifest buddhahood in unsurpassed, complete enlightenment. If you ask why, when bodhisattva great beings practice the perfection of wisdom, the perception of beings does not arise. The perception of a self, life forms,life, living creatures, persons,human beings,people, actors, experiencers, knowers, and viewers does not arise. If you ask why, it is because beings absolutely do not arise, nor do they cease. How would that which neither arises nor ceases practice the perfection of wisdom? Śāradvatīputra,F.61.a bodhisattva great beings who practice the perfection of wisdom in that manner practice the perfection of wisdom based on [the truth that] beings are nonarising. They practice the perfection of wisdom based on [the truth that] beings are emptiness. They practice the perfection of wisdom based on [the truths that] beings are nonapprehensible, that beings are void, that beings are without inherent existence, and that beings are without essential nature. Śāradvatīputra, this is the supreme union of bodhisattva great beings. It is a union with emptiness.

Śāradvatīputra, this is the union of bodhisattva great beings who practice the perfection of wisdom. It endures when all other modes of union have been surpassed. Śāradvatīputra, bodhisattva great beings who are engaged in this union will achieve the ten powers of the tathāgatas. They will achieve the four fearlessnesses, the four kinds of exact knowledge,{Dt.60} great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, bodhisattva great beings who maintain this union do not entertain thoughts of miserliness. They do not entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”

Śāradvatīputra then asked the Blessed One, “Blessed Lord, where will bodhisattva great beings who practice the perfection of wisdom in accordance with this union die and transmigrate, so as to be reborn here? And where will they be reborn when they have died and transmigrated from here?”

“Śāradvatīputra,” replied the Blessed One, “you should know that great bodhisattva F.61.b beings who practice the perfection of wisdom in accordance with this union have died and transmigrated from other buddhafields, so as to be reborn here, or else they have died and transmigrated from the god realm of Tuṣita or from the human realm, so as to be reborn here. In this regard, Śāradvatīputra, those bodhisattva great beings who have died and transmigrated from other buddhafields so as to be reborn here will swiftly achieve that union, union with the perfection of wisdom. After they have passed away from this life, too, those profound dharmas will be manifest to them, and from then on they will be absorbed in union with the perfection of wisdom. They will be reborn in whichever buddhafields the tathāgatas, arhats, completely awakened buddhas are alive, and they will again venerate the tathāgatas, arhats, completely awakened buddhas.

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died and transmigrated from the god realm of Tuṣita, so as to be reborn here, will be destined for only one more rebirth. They will be undiminished in their understanding of the six perfections. There are indeed no dhāraṇī gateways and no gateways of meditative stability that they will not master.

“Śāradvatīputra, those bodhisattva great beings who, having died and transmigrated from the human realm, are reborn with the same fortune as humans, unless they are irreversible bodhisattvas, will have dull faculties. They will not become swiftly absorbed in union with the perfection of wisdom. Nor indeed will they swiftly actualize the dhāraṇī gateways or the gateways of meditative stability.

“Śāradvatīputra, you asked where those bodhisattva great beings who are absorbed in union with the perfection of wisdom F.62.a will be reborn when they have died and transmigrated from here. Śāradvatīputra, when those bodhisattva great beings have died and transmigrated from this buddhafield, {Dt.61} they will go to those buddhafields where the lord buddhas are alive. They will never be separated from the lord buddhas until they themselves have attained manifest buddhahood in unsurpassed, complete enlightenment. B5

“Śāradvatīputra, there are bodhisattva great beings without skillful means who are absorbed in the four meditative concentrations and who also practice the six perfections. Since they have attained the meditative concentrations, they will be reborn among the long-living gods, and, if they do obtain a rebirth among human beings, even though they might venerate the lord buddhas, {Dt.62} they will still have dull and blunted faculties.

“Moreover, Śāradvatīputra, there are bodhisattva great beings who are also absorbed in the four meditative concentrations and who also practice the six perfections, but since they are without skillful means, after abandoning their meditative concentrations they too will be reborn in the realm of desire. Śāradvatīputra, they too will have dull and blunted faculties.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in [the meditative concentrations], from the first meditative concentration to the fourth; who are absorbed in loving kindness, and who are absorbed in compassion, empathetic joy, and equanimity; who are absorbed in the sphere of infinite space, and who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception; F.62.b who are absorbed in the four applications of mindfulness, and who are absorbed in the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and who are absorbed in great compassion. Endowed as they are with great compassion, owing to their skillful means, their rebirth will not be influenced by their meditative concentrations, their rebirth will not be influenced by their pure abidings, and their rebirth will not be influenced by their formless absorptions, but they will be reborn wherever the lord buddhas are alive at present. Since they do not part from the practice of the perfection of wisdom, they will attain manifest buddhahood in unsurpassed, complete enlightenment in this very Auspicious Eon.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. Even though they might be reborn in this realm of desire, they will be born into great and lofty royal families, great and lofty priestly families, or great and lofty householder families, not out of yearning for the rebirth process but in order to bring beings to maturation.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, F.63.a who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of Caturmahā­rāja­kāyika. They will be reborn equal in fortune to the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin. Dwelling in these realms, they will bring beings to maturation. They will refine the buddhafields, and they will also please the lord buddhas.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who, owing to their skillful means, are absorbed in the four meditative concentrations, who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, and who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. After passing away from here and transmigrating, they will be reborn in the worlds of Brahmā. There, they will become the best, supreme, and most excellent of beings, holding sway over one hundred and ten most powerful gods of the Brahmā and Mahābrahmā realms. Residing in these realms, they will move from buddhafield to buddhafield, staying wherever the tathāgatas, arhats, completely awakened buddhas attain manifest buddhahood and turn the wheel of the Dharma. F.63.b They will also request those tathāgatas, arhats, completely awakened buddhas to turn the wheel of the Dharma.

“Śāradvatīputra, there are bodhisattva great beings, destined for only one more rebirth, who practice the perfection of wisdom, and who, owing to their skillful means, are absorbed in the four meditative concentrations, are absorbed in loving kindness, compassion, empathetic joy, and equanimity, are absorbed in the sphere of infinite space, are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, who cultivate the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and who are absorbed in the meditative stabilities of emptiness, signlessness and wishlessness. {Dt.63} However, they will not be reborn due to those attributes. Rather, they will venerate the lord buddhas who are actually present and, after practicing chaste conduct, they will be reborn equal in fortune to the gods of Tuṣita. Remaining there for a lifetime, as it were, they manifest and are demonstrably born there, with undiminished sense faculties, recollection, and alertness, surrounded by many hundred billion trillion gods. They will attain perfect buddhahood in unsurpassed, complete enlightenment, and indeed turn the wheels of the Dharma in various buddhafields.

“Śāradvatīputra, there are bodhisattva great beings F.64.a who have attained the six extrasensory powers, who will neither be reborn in the realm of desire, nor will they be reborn in the realm of form or the realm of formlessness. They will serve, venerate, honor, and worship the tathāgatas, arhats, completely awakened buddhas, and also proceed from buddhafield to buddhafield.

“Śāradvatīputra, there are bodhisattva great beings who have attained the six extrasensory powers, and who, emanating by means of those six extrasensory powers, proceed from buddhafield to buddhafield, wherever, apart from the Great Vehicle, even the names of the vehicle of śrāvakas and the vehicle of pratyekabuddhas do not resonate.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who, emanating by means of those six extrasensory powers, proceed from buddhafield to buddhafield, wherever the lifespan of beings is limitless. {Dt.64}

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system, where not even the word Buddha is heard, where not even the word Dharma is heard, and where not even the word Saṅgha is heard. They speak of the excellence of the Buddha, they speak of the excellence of the Dharma, and they speak of the excellence of the Saṅgha. The minds of those beings are then illuminated by the sound of the word Buddha, the sound of the word Dharma, and the sound of the word Saṅgha. They too will be reborn wherever the lord buddhas reside and are alive at present.

“Śāradvatīputra, there are also great bodhisattva F.64.b beings who, following the time when they first begin to set their mind on enlightenment, have indeed attained the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They are never reborn [involuntarily] in the realm of desire, {Dt.65–66} nor are they reborn [involuntarily] in the realm of form or the realm of formlessness, and yet they do work for the benefit of beings in those realms.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections, and who, through first setting their mind on enlightenment, enter a bodhisattva’s full maturity and even attain the level at which progress has become irreversible. {Dt.67}

“Śāradvatīputra, there are also bodhisattva great beings who, through their initial setting of the mind on enlightenment, attain manifest buddhahood in unsurpassed, complete enlightenment, and who, having attained manifest buddhahood, turn the wheel of the Dharma. Acting for the benefit of countless and limitless beings, they attain final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind; and, even after passing into final nirvāṇa, their Dharma will remain for an eon, or for more than an eon.^[52]

“Śāradvatīputra, there are also bodhisattva great beings who, through their initial setting of the mind on enlightenment, are absorbed in union with the perfection of wisdom, and who, accompanied by a hundred billion trillion bodhisattvas, F.65.a also move from buddhafield to buddhafield in order to behold the lord buddhas, bring beings to maturation, and refine the buddhafields.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, and attained the four immeasurable attitudes and the four formless absorptions. Through these meditative concentrations, immeasurable attitudes, and formless absorptions, they emanate in manifold ways. That is to say, they become absorbed in the first meditative concentration, and having arisen from that first meditative concentration, they become absorbed in the absorption of cessation. Having arisen from the absorption of cessation, they become absorbed in the second meditative concentration; and, having arisen from the second meditative concentration, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the third meditative concentration; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the fourth meditative concentration; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of infinite space; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of infinite consciousness; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of nothing-at-all; and, having arisen therefrom, they become absorbed in the absorption of cessation.F.65.b Having arisen therefrom, they become absorbed in the sphere of neither perception nor nonperception; and, having arisen therefrom, they become absorbed in the absorption of cessation. So it is, Śāradvatīputra, that bodhisattva great beings who practice the perfection of wisdom with skillful means repeatedly interrupt and become absorbed in these meditative concentrations, immeasurable attitudes, meditative stabilities, and absorptions.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, and the extrasensory powers. They have attained the gateways of the meditative stabilities and the dhāraṇīs, and they have attained the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Though they have attained the three gateways to liberation, they do not attain 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. However, they do practice the perfection of wisdom, and they do teach the noble eightfold path to beings, favoring them with their skillful means. Thereby, beings will attain 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, F.66.a arhatship, and individual enlightenment. Śāradvatīputra, the wisdom through which the fruits of the śrāvakas and pratyekabuddhas are attained is the receptiveness of bodhisattva great beings. Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are known to be irreversible in their progress.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who refine the paradise of Tuṣita. Śāradvatīputra, those bodhisattva great beings are known to belong to the Auspicious Eon.^[53]

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, who have attained the four immeasurable attitudes, the four formless absorptions, and the thirty-seven factors conducive to enlightenment, who have attained the six extrasensory powers, and who have attained the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Even though they practice in order that the four truths of the noble ones might be comprehended, they do not engage in the realization of the four truths. Śāradvatīputra, those bodhisattva great beings are known to be destined for only one more rebirth.^[54]

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who roam from world system to world system. They encourage the beings of those worlds toward enlightenment, and they refine the buddhafields. F.66.b Śāradvatīputra, those bodhisattva great beings will attain manifest buddhahood in unsurpassed, complete enlightenment over countless, limitless eons.^[55]

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They never speak harmful words. Nor indeed do they commit physical acts or mental acts that are harmful.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They move from buddhafield to buddhafield, interrupting the three pathways through which beings proceed to lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of generosity. They will arrange all resources that bring comfort to beings, gathering food for those who need food, drink for those who need drink, and vehicles for those who need vehicles, and they will provide those who need flowers, perfumes, garlands, unguents, bedding, mats, clothing, ornaments, sustenance, and homes with homes [and so forth], and with faultless sustaining resources. There are those who are actively engaged in the perfection of ethical discipline, who will establish beings in the vows pertaining to body, speech, and mind. There are those who are actively engaged in the perfection of tolerance, who will establish beings in avoiding anger and malice. There are those who are actively engaged in the perfection of perseverance, who will engage and establish beings in all virtuous attributes. There are those who are actively engaged in the perfection of meditative concentration, F.67.a who will secure beings one-pointedly in stillness, and establish them in freedom from desires. There are those who are actively engaged in the perfection of wisdom, who will establish beings in nonfixation with respect to all phenomena. {Dt.68}

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who are actively engaged in the perfection of wisdom, and who emanate a body like that of the tathāgatas. They teach the Dharma in order that denizens of the hells, beings born within the animal realm, and beings of the world of Yama might transcend all the lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who emanate a body like that of the tathāgatas, and who, proceeding to the buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, teach the Dharma to beings, serve the tathāgatas, listen to their Dharma, and behold the distinctive attributes of the community of bodhisattvas and the qualities of those buddhafields. They will take on the characteristics of those buddhafields, and they will perfect many buddhafields that are even more extensive. Bodhisattva great beings in those buddhafields will exclusively be destined for only one more rebirth. Similarly, there are those who, proceeding to the buddhafields in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, F.67.b teach the Dharma to beings, serve the tathāgatas, listen to their Dharma, and behold the distinctive attributes of the community of bodhisattvas and the qualities of those buddhafields. They will take on the characteristics of those buddhafields, and they will perfect many buddhafields that are even more extensive. {Dt.69} Bodhisattva great beings in those buddhafields will exclusively be destined for only one more rebirth.

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the six perfections, will acquire the thirty-two major marks, with clear and utterly pure sense faculties. Through their purified bodies, they will cause many beings to rejoice and aspire. Through these very roots of virtue, which are pleasing and agreeable to the hearts of many beings, and to which they aspire, they will enable even those beings to attain final nirvāṇa in a gradual manner, by means of the three vehicles. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the purity of body, the purity of speech, and the purity of mind.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who have obtained extremely clear sense faculties. Owing to these extremely clear sense faculties, {Dt.70} they neither praise themselves nor do they disparage others.

“Śāradvatīputra, there are also bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment, maintain the perfection of generosity and the perfection of ethical discipline. Until they attain the level at which progress has become irreversible, F.68.a they will never be destitute and they will never regress into mistaken views or lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment until they attain the level at which progress has become irreversible, will never forsake the paths of the ten virtuous actions.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on becoming imperial monarchs, will establish beings in the paths of the ten virtuous actions, and attract beings through their generosity and pleasant voice.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on assuming the kingdom of an imperial monarch, then maintain many hundreds of thousands of such kingdoms. Maintaining these kingdoms, they please many hundred billion trillions of buddhas, and they serve, venerate, honor, and worship those lord buddhas with all sorts of resources and various offerings. {Dt.71}

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who illuminate through the buddhas’ teachings those beings who have deluded and mistaken views; until they attain manifest buddhahood in unsurpassed, complete enlightenment they themselves will never be without that illumination of the buddhas’ teachings. Śāradvatīputra, these are the bodhisattva great beings who bring forth the buddhas’ teachings. {Dt.72}F.68.b

“So it is, Śāradvatīputra, that when bodhisattva great beings practice the perfection of wisdom, they should have no occasion to indulge in physical, verbal, or mental actions that are objectionable.” {Dt.73}

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, what are the objectionable physical actions that bodhisattva great beings might have? What are the corresponding verbal actions, and what are the corresponding mental actions?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings think, ‘This is the body on the basis of which a physical action is to be undertaken. This is the speech on the basis of which a verbal action is to be undertaken. This is the mind on the basis of which a mental action is to be undertaken,’ Śāradvatīputra, that denotes the objectionable physical, verbal, and mental actions that bodhisattva great beings might have. However, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not apprehend body, they do not apprehend speech, and they do not apprehend mind, in such a way that with some body, some speech, or some mind they would give rise to thoughts of miserliness, thoughts of degenerate morality, thoughts of malice, thoughts of indolence, thoughts of distraction, or thoughts of stupidity. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, there is no way for them even to give rise to the factors of body, speech, and mind that take on negative states. It would be impossible. If you ask why, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, F.69.a they are purifying the factors of body, speech, and mind that take on negative states. So these, Śāradvatīputra, are bodhisattva great beings’ physical, verbal, and mental actions that are free from being objectionable.”

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings purify the factors of the body that take on negative states? How do they purify the factors of speech and mind that take on negative states?”

“Śāradvatīputra,” replied the Blessed One, “whenever bodhisattva great beings do not apprehend the physical body, and they do not apprehend speech and mind, {Dt.74} then these bodhisattva great beings purify the factors of the body that take on negative states and purify the factors of speech and mind that take on negative states.

“Moreover, Śāradvatīputra, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, adopt and continue to pursue the paths associated with the ten virtuous actions. They never develop the mindsets of the śrāvakas and pratyekabuddhas, but they do indeed establish an attitude of great compassion at all times for the sake of all beings. Accordingly, I say that the factors of body, speech, and mind that take on negative states, which bodhisattva great beings might have, will be purified.

“Śāradvatīputra, there are also bodhisattva great beings practicing the perfection of wisdom who refine the path to enlightenment, and who practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”

“Blessed Lord, what is bodhisattva great beings’ F.69.b path to enlightenment?”

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom, they never apprehend the body, and they never apprehend speech or mind; they never apprehend the perfection of generosity, and they never apprehend the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; and they never apprehend the vehicle of the śrāvakas, they never apprehend the vehicle of the pratyekabuddhas, and they never apprehend the vehicle of the bodhisattvas or the vehicle of the completely awakened buddhas. This, Śāradvatīputra, is the path to enlightenment that bodhisattva great beings will have. So it is that all phenomena are nonapprehensible, without acceptance and without rejection. Śāradvatīputra, bodhisattva great beings who practice and earnestly apply the six perfections in that manner cannot be overcome by anyone.”

“Blessed Lord, in what manner do bodhisattva great beings practice without being overcome?”

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom they do not give rise to conceits about physical forms.{Dt.75} They do not give rise to conceits about feelings, perceptions, formative predispositions, or consciousness. They do not give rise to conceits about the eyes and sights. They do not give rise to conceits about the ears and sounds, the nose and odors, the tongue and tastes, the body and tangibles, or the mental faculty and mental phenomena. They do not give rise to conceits about the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element.F.70.a They do not give rise to conceits about the sensory element of the eyes. They do not give rise to conceits about the sensory element of sights or the sensory element of visual consciousness. They do not give rise to conceits about the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, or the sensory element of mental consciousness. They do not give rise to conceits about dependent origination. They do not give rise to conceits about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not give rise to conceits about the emptiness of internal phenomena, and they do not give rise to conceits about [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

They do not give rise to conceits about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, or the noble eightfold path. They do not give rise to conceits about the four truths of the noble ones. They do not give rise to conceits about the four meditative concentrations, and they do not give rise to conceits about the four immeasurable attitudes or the four formless absorptions. They do not give rise to conceits about the eight aspects of liberation or the nine serial steps of meditative absorption. They do not give rise to conceits about emptiness, signlessness, or wishlessness.F.70.b They do not give rise to conceits about the extrasensory powers. They do not give rise to conceits about the gateways of the meditative stabilities or the dhāraṇīs. They do not give rise to conceits about the ten powers of the tathāgatas, and they do not give rise to conceits about the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They do not give rise to conceits about the fruit of entering the stream to nirvāṇa, and they do not give rise to conceits about the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or the fruit of arhatship. They do not give rise to conceits about individual enlightenment and they do not give rise to conceits about knowledge of the path. They do not give rise to conceits about unsurpassed, complete enlightenment. When they never give rise to conceits about cyclic existence or nirvāṇa, those bodhisattva great beings will flourish through the six perfections. They cannot be overcome by anyone!

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who perfect the wisdom of all-aspect omniscience. Those who have this wisdom will never be reborn in the lower realms. They will never be impoverished or belittled. {Dt.76} As for their corporeal form, they will not acquire a body that is disparaged in the worlds of humans, gods, or asuras.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, if bodhisattva great beings are endowed with such wisdom, whereby they would never fall into the lower realms of existence, never be impoverished or belittled, and never have a corporeal form that is disparaged in the worlds of gods, humans, or asuras, F.71.a what is that wisdom of all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “if bodhisattva great beings are endowed with that wisdom, in the world systems of the eastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and completely awakened buddhas as numerous as the grains of sand of the river Gaṅgā, and they will listen to their sacred teachings. They will also perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. In the world systems of the buddhafields in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, they will also perceive tathāgatas, arhats, and completely awakened buddhas, as numerous as the grains of sand of the river Gaṅgā, and they will listen to their sacred teachings. They will also perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

“Bodhisattva great beings endowed with that wisdom do not develop notions of Buddha, they do not develop notions of Dharma, or notions of Saṅgha; they do not develop notions of śrāvakas, notions of pratyekabuddhas, notions of bodhisattvas, or notions of buddhas; they do not develop notions of self, they do not develop notions of others, and they do not develop notions of buddhafields.

“Bodhisattva great beings who are endowed with that wisdom practice the perfection of generosity, but they do not apprehend the perfection of generosity. They practice the perfection of ethical discipline, but they do not apprehend the perfection of ethical discipline. F.71.b They practice the perfection of tolerance, but they do not apprehend the perfection of tolerance. They practice the perfection of perseverance, but they do not apprehend the perfection of perseverance. They practice the perfection of meditative concentration, but they do not apprehend the perfection of meditative concentration. They practice the perfection of wisdom, but they do not apprehend the perfection of wisdom.

“They cultivate the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, but they do not apprehend them, up to and including the emptiness of the essential nature of nonentities. They cultivate the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, but they do not apprehend the noble eightfold path [and so forth]. They cultivate 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, and the extrasensory powers, but they do not apprehend the extrasensory powers [and so forth]. They cultivate the gateways of the meditative stabilities and the dhāraṇīs, but they do not apprehend the dhāraṇī gateways [and so forth]. They cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas [and so forth]. They cultivate [the fruits of] entering the stream to nirvāṇa, of being destined for only one more rebirth, of not being reborn [in cyclic existence], and of arhatship, individual enlightenment, and [the other attainments], up to and including all-aspect omniscience, F.72.a but they do not apprehend all-aspect omniscience [and so forth].

“This, Śāradvatīputra, is the wisdom of bodhisattva great beings. Bodhisattva great beings who are endowed with this wisdom perfect the qualities of the buddhas, but they do not observe all those qualities of the buddhas. {Dt.77}

“Śāradvatīputra, bodhisattva great beings will acquire and refine the five eyes when they practice the perfection of wisdom in that manner. If you ask what these are, they comprise the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of a buddha.”

“Blessed Lord, what is the refined eye of flesh possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “there are bodhisattva great beings who can indeed see with their eyes of flesh as far as a hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh as far as two hundred, three hundred, four hundred, five hundred, and up to a thousand yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across the entire continent of Jambudvīpa, and those who can see with their eyes of flesh across two continents, three continents, or the entire world system comprising four great continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across an entire chiliocosm, and there are those who can see with their eyes of flesh across an entire dichiliocosm. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across an entire great trichiliocosm. Śāradvatīputra, this is the refined eye of flesh possessed by bodhisattva great beings.” F.72.b

“Blessed Lord, what is the refined eye of divine clairvoyance possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “there are bodhisattvas who know everything within the range of the divine clairvoyance of the gods of the Caturmahā­rāja­kāyika realm. There are bodhisattvas who know everything within the range of the divine clairvoyance of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. However, Śāradvatīputra, the gods of the Caturmahā­rāja­kāyika realm do not reciprocally know the divine clairvoyance of those bodhisattva great beings, nor do the gods of Trayastriṃśa, Yāma, {Dt.78} Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha [reciprocally] know it.

“With their divine clairvoyance, bodhisattva great beings can know the death and rebirth of beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā. They can know the death and rebirth of beings in the world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, F.73.a and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā. This, Śāradvatīputra, is the refined eye of divine clairvoyance possessed by bodhisattva great beings.”

“Blessed Lord,” he then asked, “what is the refined eye of wisdom possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “with their eye of wisdom, bodhisattva great beings do not cognize anything at all that is conditioned or unconditioned, virtuous or nonvirtuous, tainted or untainted by transgressions, defiled or undefiled, mundane or supramundane, contaminated or uncontaminated. There is nothing at all that they see with their eye of wisdom, nothing that they hear, nothing that they think, and nothing that they comprehend. This, Śāradvatīputra, is the refined eye of wisdom possessed by bodhisattva great beings.” {Dt.79}

“Blessed Lord,” he then asked, “what is the refined eye of the Dharma possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “with their eye of the Dharma, bodhisattva great beings know: ‘This individual is a follower on account of faith, this one is a follower of the doctrine, this one dwells in emptiness, and this individual is developing the five faculties through the gateway to liberation of emptiness, and will acquire immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this individual will develop insight into the knowledge of liberation, and then, through that insight into the knowledge of liberation, will forsake the three fetters, which comprise false views about perishable composites, F.73.b doubt, and a sense of moral and ascetic supremacy. This individual will then be known as one who has entered the stream to nirvāṇa, and after attaining the path of meditation, will be destined for only one more rebirth, wearing down both attachment to the [realm of] desire and malice. Then, through further cultivation of that same path of meditation, the same individual will abandon attachment to [the realm of] desire and malice in their entirety, and will no longer be subject to rebirth. Then, through further cultivation on the path of meditation, this same individual will forsake [the five fetters associated with the higher realms, namely] attachment to the realm of form, attachment to the realm of formlessness, ignorance, pride, and mental agitation. Then, this individual will become an arhat.’

“ ‘This individual dwells in signlessness, is developing the five faculties through the gateway to liberation of signlessness, and will acquire the immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this individual will develop insight into the knowledge of liberation, and then is said to acquire [the fruits], up to and including arhatship.’

“ ‘This individual dwells in wishlessness, is developing the five faculties through the gateway to liberation of wishlessness, and will acquire the immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this same individual will develop insight into the knowledge of liberation, and then is said to acquire [the fruits], up to and including arhatship.’ This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings. {Dt.80}

“Moreover, Śāradvatīputra, bodhisattva great beings who know by all appropriate means that all phenomena associated with the cause of suffering are subject to cessation will acquire the five faculties. This, Śāradvatīputra, F.74.a is the refined eye of the Dharma possessed by bodhisattva great beings.

“Moreover, Śāradvatīputra, with their eye of the Dharma, bodhisattva great beings will know: ‘These bodhisattva great beings are beginners, setting their mind on enlightenment, and practicing the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. For that reason, endowed with the faculties of faith and perseverance and motivated by skillful means, they will obtain [an excellent] corporeal form. These bodhisattva great beings, steadfast on account of the roots of virtuous actions, will be reborn into great and lofty royal families. These will be reborn into great and lofty priestly families, or into great and lofty householder families. These will be reborn among the gods of the Caturmahā­rāja­kāyika realm. These will be reborn among the gods of Trayastriṃśa. These will be reborn among the gods of Yāma. These will be reborn among the gods of Tuṣita. These will be reborn among the gods of Nirmāṇarata. These will be reborn among the gods of Para­nirmita­vaśa­vartin. Abiding in those [realms], they will bring beings to maturity, they will serve [beings] with all the resources that actualize their happiness, they will refine the buddhafields, and they will also venerate, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas, and never regress to the level of the śrāvakas or the level of the pratyekabuddhas. Indeed, these bodhisattvas will not regress until they have attained consummate buddhahood in unsurpassed, complete enlightenment.’ F.74.b This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings. {Dt.81}

“Moreover, Śāradvatīputra, these bodhisattva great beings know: ‘These bodhisattva great beings have been prophesied to attain unsurpassed, complete enlightenment, and those have not been prophesied. These are certain, and those are not certain. These will be prophesied and those will not be prophesied. These are irreversible and have attained the [five] faculties, but those are not irreversible and have not attained the [five] faculties. These have perfected the extrasensory powers, while those have not perfected the extrasensory powers. These bodhisattva great beings, with perfected extrasensory powers, will proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and please, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas. These will proceed to the world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and please, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas. These will attain the extrasensory powers, while those will not attain the extrasensory powers. These have attained receptiveness [to the truth that phenomena are nonarising], but those have not attained receptiveness. These have attained the [five] faculties, while those have not attained the [five] faculties. The buddhafield of these bodhisattva great beings will be utterly pure,F.75.a but the buddhafield of those will not be utterly pure. These bodhisattva great beings will have great aspirations, while those will not have great aspirations. These have brought beings to maturity, but those have not brought beings to maturity. These bodhisattva great beings are praised by the lord buddhas, throughout the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, but those are not praised.

These bodhisattva great beings will stand alongside the lord buddhas, while those will not stand alongside them. The lifespan of these bodhisattva great beings who have attained enlightenment will be infinite, but the lifespan of those will be finite. The luminosity, voice, and saṅgha of these will be immeasurable, while [the luminosity and so forth] of those will be measurable. These bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, will have a community of bodhisattvas, but those will not.{Dt.82} These will engage in austerities, but those will not. These are in their final rebirth, but those are not in their final rebirth. These bodhisattvas will come to sit upon the seat of enlightenment, but those will not. These bodhisattva great beings will face māras, while those will not face them.’ This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings.”F.75.b

“Blessed Lord, what is the refined eye of the buddhas possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, after setting their mind on enlightenment, become absorbed in the vajra-like meditative stability, and then attain all-aspect omniscience. They are endowed with the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, great equanimity, and the unobscured liberation of the buddhas. Their vision is such that, in all respects, there is nothing at all that the eye of the buddhas, possessed by bodhisattva great beings, does not see, does not hear, does not know, or does not comprehend. This, Śāradvatīputra, is the refined eye of the buddhas, possessed by bodhisattva great beings who would attain consummate buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who wish to refine and who wish to acquire those five eyes should persevere in the six perfections. If you ask why, Śāradvatīputra, it is because there are no virtuous attributes that are not gathered in the six perfections. There are no attributes of the śrāvakas, {Dt.83} no attributes of the pratyekabuddhas, no attributes of the bodhisattvas, and no attributes of the buddhas that are not gathered there. Śāradvatīputra, when those who speak correctly are required to speak of that in which all virtuous attributes are gathered, they speak of the perfection of wisdom. If you ask why, Śāradvatīputra, the perfection of wisdom generates the five eyes. F.76.a Bodhisattva great beings who train in those five eyes will attain manifest buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice this perfection of wisdom acquire perfection in the extrasensory powers. That is to say, they experience many facets of miraculous ability. They may even cause this mighty earth to shake. Having been singular [in form], they can become multiple, and having been multiple [in form], they can become singular. They may also experience themselves as visible and as invisible. Their bodies can move directly through walls. They can move directly through enclosures. They can move directly through mountains, unimpededly, as if in space. They can also move through space, sitting with their legs crossed, like a bird on the wing. They can hover above the earth and sink below it, as if in water. They can walk on water, without sinking, as if on solid ground. They can also emit smoke and flames of fire, like a great conflagration, [and release streams of water, like a great raincloud].^[56]{Dt.84} However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands. They can even overwhelm [the god realms], up to and including the Brahmā realms, with their physical bodies. Yet, they do not give rise to conceits on account of such miraculous abilities. If you ask why, it is because those abilities are essentially empty, essentially void, and essentially nonarising. The miraculous abilities on the basis of which they might give rise to conceits are nonapprehensible. Apart from focusing on all-aspect omniscience, they have not even the slightest wish for miraculous abilities or for manifesting miraculous abilities. Śāradvatīputra,F.76.b when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the facets of miraculous ability are realized.

“Since they have the refined sensory element of the ears, indicative of divine clairaudience, which surpasses that of human beings, they can hear the voices of gods and humans, but they do not give rise to conceits on account of that divine clairaudience, thinking, ‘I can hear voices.’ They do not apprehend the sounds that their ears hear because these are essentially empty, essentially void, and essentially nonarising. Apart from focusing on all-aspect omniscience, they do not even wish for divine clairaudience. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which divine clairaudience is realized. {Dt.85}B6

“They can correctly know with their own minds the minds of other beings and the minds of other persons, exactly as they are. That is to say, they correctly know minds that are afflicted with desire as minds that are afflicted with desire, and they correctly know minds free from desire as minds that are free from desire. They correctly know minds afflicted with hatred as minds that are afflicted with hatred, and they correctly know minds free from hatred as minds that are free from hatred. They correctly know minds afflicted with delusion as minds that are afflicted with delusion, and they correctly know minds free from delusion as minds that are free from delusion.F.77.a They correctly know minds consumed with craving as minds that are consumed with craving, and they correctly know minds free from craving as minds that are free from craving. They correctly know minds that are possessed by grasping as minds that are possessed by grasping, and they correctly know minds free from grasping as minds that are free from grasping. They correctly know minds that are composed as minds that are composed, and they correctly know minds that are distracted as minds that are distracted. They correctly know minds that are small as minds that are small, and they correctly know minds that are great as minds that are great. They correctly know minds that are broad as minds that are broad, and they correctly know minds that are narrow as minds that are narrow. They correctly know minds that are evolving as minds that are evolving, and they correctly know minds that are unlimited as minds that are unlimited. They correctly know minds that are in absorption as minds that are in absorption, and they correctly know minds that are not in absorption as minds that are not in absorption. They correctly know minds that are liberated as minds that are liberated, and they correctly know minds that are unliberated as minds that are unliberated.

F.77.b They correctly know minds that are contaminated as minds that are contaminated, and they correctly know minds that are uncontaminated as minds that are uncontaminated. They correctly know minds that are afflicted as minds that are afflicted, and they correctly know minds that are unafflicted as minds that are unafflicted. They correctly know minds that are surpassed as minds that are surpassed, and they correctly know minds that are unsurpassed as minds that are unsurpassed. Yet they do not give rise to conceits on account of this knowledge of other minds because the mind itself is inconceivable. They do not give rise to the conceit ‘I know,’ because [the mind] is essentially empty, essentially void, and essentially nonarising. They do not apprehend a mind on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not even wish to know the minds [of others], or even wish to manifest knowledge of the minds [of others]. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the minds and conduct of all beings are realized.{Dt.86}

“They can manifest many facets of the knowledge of the extrasensory power through which recollection of past lives is realized. That is to say, they may recollect one thought, or they may recollect anything from that up to a hundred thoughts, or even up to a thousand thoughts. They may also recollect anything from one day up to a hundred days,F.78.a from one month up to a hundred months, from one year up to a hundred years, from one eon up to a hundred eons, from many hundreds of eons up to many thousands of eons and many hundred billion trillions of eons. ‘Such was I [in that life]. Such was my name. Such was my family. Such was my social class. Such was the food I ate. Such was the duration of my life. Such was the extent of my lifespan.^[57] Deceased from there, I was born as so-and-so, and then dying there, I was reborn here!’ In this way, they can recollect in many details their own past lives and those of others, along with their modes, circumstances, and indications.^[58] Yet, they do not give rise to conceits even on account of this knowledge of the extrasensory power through which the recollection of past lives is realized, because that knowledge is not knowledge—it is inconceivable. They do not give rise to the conceit ‘I know,’ because that knowledge itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend any knowledge on the basis of which they would give rise to conceits.{Dt.87} Apart from focusing on all-aspect omniscience, they do not wish in the slightest for the knowledge that recollects [past lives]. When bodhisattva great beings practice the perfection of wisdom in that manner, Śāradvatīputra, they will manifest knowledge of the extrasensory power through which the recollection of past lives is realized.

“They can know through their pure clairvoyance surpassing [the vision of] humans those beings who are dying, those who are reborn, those who are beautiful, those who are ugly, those who are excellent, those who are inferior, those who dwell in the lower realms, and those who dwell in blissful realms.F.78.b ‘These beings engage in misconduct with their bodies, these engage in misconduct with their speech, and these engage in misconduct with their minds. They deprecate sublime beings. Due to the causes and conditions of adopting wrong views, when they have died, they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells! These beings engage in noble conduct with their bodies, these engage in noble conduct with their speech, and these engage in noble conduct with their minds. They do not deprecate sublime beings. Due to the causes and conditions of adopting correct views, when they have died, they will be reborn within the blissful and exalted realms!’ So it is that they correctly know the births and deaths of all those included within the six classes of beings in all world systems of all ten directions within the whole infinity of the realm of phenomena and the very reaches of the realm of space. Yet, they do not give rise to conceits even on that account because this eye is not an eye—it is inconceivable.{Dt.88} They do not give rise to the conceit ‘I see,’ because that itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend an eye on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not wish in the slightest for divine clairvoyance, or wish to manifest divine clairvoyance. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which divine clairvoyance is realized.

“They manifest knowledge of the extrasensory power through which the cessation of contaminants is realized, and yet they do not acquire the level of the śrāvakas or the level of the pratyekabuddhas. F.79.a Nor do they see anything at all through which unsurpassed, complete enlightenment would be attained. Having attained the vajra-like meditative stability, they abandon all afflictions associated with reincarnation through the continuity of propensities, and yet they do not give rise to conceits on account of that extrasensory power through which the cessation of contaminants is realized, because that knowledge itself is not knowledge—it is inconceivable. They do not give rise to the conceit ‘I know,’ because that itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend any such extrasensory power realizing knowledge of the cessation of contaminants, on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not wish in the slightest for knowledge of the cessation of contaminants, or wish to manifest knowledge of the cessation of contaminants. When bodhisattva great beings practice the perfection of wisdom in that manner, Śāradvatīputra, they will manifest knowledge of the extrasensory power through which the cessation of contaminants is realized. {Dt.89}

“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner and perfect the six extrasensory powers will flourish through unsurpassed, complete enlightenment.

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of generosity, and also refine the path to all-aspect omniscience, because their minds are unattached, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings F.79.b practice the perfection of wisdom in that manner, they dwell in the perfection of ethical discipline, and also refine the path to all-aspect omniscience, because they commit no offences, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of tolerance, and also refine the path to all-aspect omniscience, because they are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of perseverance, and also refine the path to all-aspect omniscience, because their physical and mental perseverance is indefatigable, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of meditative concentration, and also refine the path to all-aspect omniscience, because their minds are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of wisdom, and also refine the path to all-aspect omniscience, because they do not apprehend thoughts of stupidity, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner,F.80.a they dwell in the six perfections and refine the path to all-aspect omniscience because they neither come nor go, and because they are without grasping, owing to the emptiness of the unlimited.

“In that regard, generosity is conceived in relation to grasping. Ethical discipline is conceived in relation to immorality. Tolerance is conceived in relation to impatience. Perseverance is conceived in relation to indolence. Meditative stability is conceived in relation to lack of absorption. Wisdom is conceived in relation to stupidity.

“They do not give rise to conceits, thinking, ‘I have crossed [the ocean of suffering].’ They do not give rise to conceits, thinking, ‘I have not crossed [the ocean of suffering].’ They do not give rise to conceits, thinking, ‘I am giving a gift.’ They do not give rise to conceits, thinking, ‘I am not giving a gift.’ They do not give rise to conceits, thinking, ‘I have ethical discipline.’ They do not give rise to conceits, thinking, ‘I have poor discipline.’ They do not give rise to conceits, thinking, ‘My tolerance is excellent.’ They do not give rise to conceits, thinking, ‘I am angry.’ They do not give rise to conceits, thinking, ‘I am persevering.’ They do not give rise to conceits, thinking, ‘I am indolent.’ {Dt.90} They do not give rise to conceits, thinking, ‘I am absorbed [in meditation].’ They do not give rise to conceits, thinking, ‘I am not absorbed [in meditation].’ They do not give rise to conceits, thinking, ‘I am wise.’ They do not give rise to conceits, thinking, ‘I am stupid.’ They do not give rise to conceits, thinking, ‘I am reviled.’ They do not give rise to conceits, thinking, ‘I receive homage.’ F.80.b They do not give rise to conceits, thinking, ‘I am being served.’ They do not give rise to conceits, thinking, ‘I am not being served.’ If you ask why, Śāradvatīputra, it is because the perfection of wisdom cuts off all assumptions.

“In this regard, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, whatever enlightened attributes they possess are not found in any śrāvakas or pratyekabuddhas. When they have perfected those enlightened attributes, they can also bring beings to maturity, refine the buddhafields, and even attain all-aspect omniscience.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they will develop an attitude of equanimity toward all beings, and after having developed the attitude that all beings are the same, they will attain realization of the sameness of all phenomena. After having attained realization of the sameness of all phenomena, they will establish all beings in the realization of the sameness of all phenomena. In this very life, to the lord buddhas they will be pleasing and set apart.^[59] They will also be pleasing and set apart by all bodhisattvas, all śrāvakas, and all pratyekabuddhas. Wherever they are reborn, in these realms their eyes will never behold unpleasant sights. Their ears will not hear unpleasant sounds. {Dt.91} Their noses will not smell unpleasant odors. Their tongues will not savor unpleasant tastes. Their bodies will not touch unpleasant tangibles. Their mental faculties will not experience unpleasant mental phenomena. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will not degenerate from unsurpassed, complete enlightenment.” F.81.a

When this teaching of the perfection of wisdom was being revealed, three hundred monks,^[60] wearing their monastic robes, presented offerings to the Blessed One and set their minds on unsurpassed, complete enlightenment. Thereupon, the Blessed One smiled on that occasion, knowing the aspirations of those monks. Then the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied to the venerable Ānanda, “Ānanda, when sixty-one eons have passed, during the eon called Starlike these three hundred monks will all appear in the world [alongside] the tathāgata, arhat, completely awakened buddha named Mahāketu, and having passed away from there, they will be reborn in the buddhafield of the tathāgata, arhat, completely awakened buddha named Akṣobhya. Sixty thousand gods who frequent the realm of desire will also set their minds on unsurpassed, complete enlightenment, and they will also please the tathāgata, arhat, completely awakened buddha named Maitreya. {Dt.92} There they will become mendicants and adopt chaste conduct. The tathāgata Maitreya too will prophesy them to attain unsurpassed, complete enlightenment.” F.81.b

Then, through the power of the Buddha, the four assemblies who were present on that occasion beheld the thousand buddhafields of the eastern direction, and they beheld the thousand buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. In this world of Patient Endurance they did not see any attributes of the buddhafields as distinguished as those of the fields of those lord buddhas that they beheld in those world realms. Ten thousand living creatures in that assembly then made the following aspiration: “Let us generate the merits through which we will be reborn in those buddhafields!”

Comprehending the wishes of those noble children, the Blessed One again smiled. The venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage, bowed toward the Blessed One, and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied, “Ānanda, when these ten thousand living creatures have passed away from here, they will be reborn in those buddhafields. Nowhere will they be separated from the fields of the tathāgatas, arhats, completely awakened buddhas. In the future, F.82.a they will all emerge in the world as tathāgatas, arhats, completely awakened buddhas named Vyūharāja.” {Dt.93}

Then the venerable Śāradvatīputra, the venerable Mahā­maudgalyāyana, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, and a multitude of other monks, all of whom had extrasensory powers, as well as a multitude of bodhisattva great beings, and a multitude of monks, nuns, laymen, and laywomen, all addressed the Blessed One as follows.

“Blessed Lord, this perfection of wisdom is the great perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the vast perfection of bodhisattva great beings. This perfection is sacred. This perfection is the best. This perfection is perfect. This perfection is supreme. This perfection is excellent. This perfection is noble. This perfection is unsurpassed. This perfection is the highest. This perfection is unequaled. This perfection is equal to the unequaled. This perfection is not replicated. This perfection is incomparable. This perfection is like space.

“Blessed Lord, this perfection of bodhisattva great beings is the emptiness of intrinsic defining characteristics. Blessed Lord, this perfection of bodhisattva great beings is the emptiness of all phenomena. Blessed Lord, F.82.b this perfection of bodhisattva great beings is the emptiness of the essential nature of nonentities. Blessed Lord, this perfection of bodhisattva great beings is perfect in all enlightened attributes. Blessed Lord, this perfection of bodhisattva great beings is endowed with all enlightened attributes. Blessed Lord, this is because the perfection of bodhisattva great beings is uncrushable.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have bestowed, are bestowing, and will bestow generosity that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect generosity that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have maintained, are maintaining, and will maintain ethical discipline that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect ethical discipline that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. F.83.a To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate tolerance that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect tolerance that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have undertaken, are undertaking, and will undertake perseverance that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect perseverance that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain the attributes that are equal to the unequaled—unsurpassed, complete enlightenment. {Dt.94}

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have developed, are developing, and will develop meditative concentration that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect meditative concentration that is equal to the unequaled. F.83.b To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate wisdom that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect wisdom that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled—unsurpassed, complete enlightenment.^[61]

“Blessed Lord, you too, O Lord, through practicing this perfection of wisdom, acquired physical forms that are equal to the unequaled; you acquired feelings, perceptions, and formative predispositions that are equal to the unequaled, and you acquired consciousness that is equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, you turned the wheel of the Dharma that is equal to the unequaled.

“It is through practicing this perfection of wisdom, too, that the lord buddhas of the past, the lord buddhas of the future, and the lord buddhas of the present have acquired, will acquire, and are acquiring physical forms that are equal to the unequaled; they have acquired, will acquire, and are acquiring feelings, perceptions, and formative predispositions that are equal to the unequaled, and they have acquired, will acquire, and are acquiring consciousness that is equal to the unequaled. F.84.a Having attained consummate buddhahood in enlightenment that is equal to the unequaled, they have turned, will turn, and are turning the wheel of the Dharma that is equal to the unequaled.

“Blessed Lord, since this is the case, bodhisattva great beings who seek to transcend all phenomena should continue to engage with the perfection of wisdom. Blessed Lord, bodhisattva great beings who practice this perfection of wisdom are paid homage by the world with its gods, humans, and asuras.”

The Blessed One then addressed all those great śrāvakas and all those bodhisattva great beings: “O noble children, it is so! It is so! It is just as you have said! Those bodhisattva great beings who practice this perfection of wisdom deserve the homage of the world with its gods, humans, and asuras. If you ask why, it is when bodhisattva great beings are to be found that the world of humans arises in the world, that the world of gods arises in the world, that the world of asuras arises in the world, that great and lofty royal families, that great and lofty priestly families, that great and lofty householder families, and that imperial monarchs, the gods of Caturmahā­rāja­kāyika, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, F.84.b Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha all arise in the world. {Dt.95}

“[It is when bodhisattva great beings are to be found] that those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and those who are pratyekabuddhas all arise in the world, and indeed that bodhisattva great beings and the tathāgatas, arhats, completely awakened buddhas all arise in the world.

“Noble children, it is when bodhisattva great beings are to be found that food, drink, vehicles, clothing, bedding, houses, sustenance, jewels, pearls, conch, quartz, coral, gold, and silver also arise in the world.

“Noble children, any necessities that bring happiness to beings, be they the conditions that benefit human beings, the sacraments of the gods, or indeed anything that brings happiness devoid of [mundane pursuits]—all these, too, arise in the world when there are bodhisattva great beings to be found. If you ask why, O noble children, when bodhisattva great beings practice the conduct of a bodhisattva, they dwell in the six perfections. They themselves practice generosity and they also unite others in generosity. They themselves maintain ethical discipline and they also unite others in ethical discipline. They themselves cultivate tolerance and they also unite others in tolerance. They themselves undertake perseverance and they also unite others in perseverance. They themselves develop meditative concentration, and they also unite others in meditative concentration. They themselves cultivate wisdom, and they also unite others in the cultivation of wisdom. Dependent on bodhisattva great beings, beings practice the six perfections. Through practicing the six perfections, they will attain all mundane and supramundane excellences. F.85.a So it is, noble children, that bodhisattva great beings engage [in the world] for the benefit and happiness of all beings.”

Thereupon the Blessed One extended his tongue from his mouth, covering this great trichiliocosm. Manifold lights of many diverse colors emanated from his tongue, and, having emanated, they permeated the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity. {Dt.96} They permeated the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, with great luminosity.

Then, when the bodhisattva great beings of those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, had seen that well-distinguished light, they asked the lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be manifested with great light in this manner?”

Those lord buddhas replied, “Noble children, in the western direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, completely awakened buddha named Śākyamuni resides. Extending his tongue from his mouth, he has suffused these world systems [of the eastern direction], numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings. F.85.b He has suffused all the other world systems, up to and including those of each of the ten directions, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then those bodhisattva great beings asked those lord buddhas, “Blessed Lord, since that is the case, we too should go to see that tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage to him and venerate him, and also to see those bodhisattva great beings who have assembled from the ten directions, and, indeed, to listen to the perfection of wisdom.”

The lord buddhas replied, “Noble children, you may proceed since I know that it is timely.”

Those bodhisattva great beings then bowed their heads toward the feet of the tathāgatas, arhats, completely awakened buddhas, and circumambulated them from the right seven times. From the ten directions they brought many parasols, victory banners, divine ribbons, flowers, garlands, perfumes, unguents, incense, powders, robes, golden flowers, silver flowers, and so forth, and approached the place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, was seated, while singing songs and beating and ringing their musical instruments. Then the gods of Caturmahā­rāja­kāyika, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha,F.86.a Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, and the Pure Abodes of Avṛha, Atapa, Sudṛśa, Sudarśana,{Dt.97} and Akaniṣṭha also brought many divine flowers, garlands, perfumes, unguents, incense, powders, divine blue lotuses, day lotuses, night lotuses, white lotuses, divine coral flowers, large coral flowers, crocuses, and mangosteen leaves, and set out for the place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, was seated. There those bodhisattva great beings and those gods scattered and showered those flowers, garlands, perfumes, unguents, incense, powders, robes, parasols, victory banners, and divine ribbons upon the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni. Their offerings then ascended into the sky above this great trichiliocosm, forming a towering mansion of flowers, square in shape, with four pillars, well proportioned, excellently distinguished, delightful, and pleasant. Thereupon, within that assembly, many hundred billion trillion living beings attained acceptance of the nonarising nature of phenomena.

Standing up from their seats, with their hands placed together, they bowed toward the place where the Blessed One was seated, and made the following aspiration in the presence of the Blessed One: “Blessed Lord, in the future, we too will obtain all aspects of the Dharma such as these that the tathāgata, arhat, completely awakened Buddha has obtained.F.86.b We will convene a saṅgha of śrāvakas such as this. We will teach the Dharma in an assembly like this, just as the Tathāgata is demonstrating the Dharma here at the present time.”

The Blessed One understood the wishes of those noble children, and, knowing that they would become receptive to [the truth that] all phenomena are nonarising, unceasing, unconditioned, and unoriginated, he smiled. Thereupon, the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, {Dt.98} rested his right knee on the ground, and, placing his hands together in the gesture of homage, bowed toward the Blessed One, and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied, “Ānanda, a hundred billion trillion living beings in this assembly will attain acceptance of the nonarising nature of phenomena. In the future, when sixty-eight million trillion eons have passed, during the eon called Puṣpākara, they will all become manifest in the world as tathāgatas, arhats, completely awakened buddhas named Abhibodhyaṅga­puṣpa.”

Chapter 3

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, you should be inspired to tell bodhisattva great beings^[62] how bodhisattva great beings will become emancipated in the perfection of wisdom!” F.87.a

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will this venerable Subhūti teach the perfection of wisdom to these bodhisattva great beings through the armor of the strength and force just of his own wisdom and inspired speech, or will he teach it through the power of the Buddha?”

Through the power of the Buddha, the venerable Subhūti knew in his own mind the thoughts in the minds of those bodhisattva great beings, those śrāvakas, and those gods, and he said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, whatever the śrāvakas of the Blessed One say, whatever they teach, whatever they expound, it is the power of the Tathāgata. None of the doctrines that the Tathāgata have taught go against the nature of reality. {Dt.99} It is in this way that these noble children will train in the doctrines he teaches and actualize the nature of reality. Śāradvatīputra, it is the Tathāgata himself who through skillful means teaches the perfection of wisdom to bodhisattva great beings. However, Venerable Śāradvatīputra, this teaching of the perfection of wisdom to bodhisattva great beings is not within the capacity of any śrāvakas or pratyekabuddhas.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, you have spoken of ‘bodhisattvas, bodhisattvas,’ yet what is it that has the designation bodhisattva or perfection of wisdom? F.87.b Blessed Lord, I do not observe any such thing that is called ‘bodhisattva’ or ‘perfection of wisdom.’ Blessed Lord, since I do not observe such a ‘bodhisattva,’ such a ‘perfection of wisdom,’ or even such a term as ‘bodhisattva,’ what bodhisattva great being should I instruct and teach, and in what perfection of wisdom?”

The Blessed One replied to the venerable Subhūti, “Subhūti, it is like this: the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are all just names. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: the name used to refer to a being, for instance, is just a designation. Besides its assignment by convention to be a mere name or symbol, something that is a designation^[63] neither arises nor ceases. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“The self, life forms, living beings, life, living creatures, individuals, human beings, people, agents, actors, petitioners, instigators, experiencers, instigators of experience, knowers, and viewers are all just designations. {Dt.100} Besides their assignment by convention to be mere names or symbols, things that are designations neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are all just designations. F.88.a Besides their assignment by convention to be mere names or symbols, things that are designations neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: the name used to refer to inner physical form, for instance, is no more than just a designation for something. Besides its assignment by convention to be a mere name or symbol, a designation for something^[64] neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the terms feelings, perceptions, formative predispositions, and consciousness are no more than just designations for things. Besides their assignment by convention to be mere names or symbols, designations for things neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, the term ‘bodhisattva’ and all those phenomena are no more than just designations for things. Besides their assignment by convention to be mere names or symbols, designations for things neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the eyes is no more than just a designation for something. That designation for something is like this: besides its assignment by convention to be a mere name or symbol for the eyes, it neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the ears, the nose, the tongue, the body, and the mental faculty are no more than just designations for things. Those designations for things are like this: besides their assignment by convention to be mere names or symbols for the mental faculty [and so forth], they neither arise nor cease. F.88.b Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, sights is no more than just a designation for things. A designation for things is like this: besides its assignment by convention to be a mere name or symbol for sights, it neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, sounds, odors, tastes, tangibles, and mental phenomena are no more than just designations for things. Those designations for things are like this: besides their assignment by convention to be mere names or symbols for mental phenomena [and so forth], they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the sensory element of the eyes is no more than just a designation for something. That designation for something is like this: besides its assignment by convention to be a mere name or symbol for the sensory element of the eyes, it neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the sensory element of sights is no more than just a designation for something. That designation for something is like this: besides its assignment by convention to be a mere name or symbol for the sensory element of sights, it neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, the sensory element of visual consciousness is no more than just a designation for something. That designation for something is like this: besides its assignment by convention to be a mere name or symbol for the sensory element of visual consciousness, it neither arises nor ceases. That name does not exist inside, does not exist outside, and cannot be apprehended as neither of the two. F.89.a

“Subhūti, the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, {Dt.101}the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness are no more than just designations for things. Those designations for things are like this: besides their assignment by convention to be mere names or symbols for the sensory element of mental consciousness [and so forth], they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are no more than just designations for things. Those designations for things are like this: besides their assignment by convention to be mere names or symbols for the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva,’ they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: associated with what is called the inner [dependent origination of] the physical body, as another instance, there are terms assigned by convention that are just designations. The bones of the head is a conventionally assigned designation, the bones of the neck is a conventionally assigned designation, and the bones of the shoulders, the bones of the arms, the bones of the joints, the bones of the ribs, the bones of the hips, the bones of the thighs, the bones of the shins, and the bones of the feetF.89.b are conventionally assigned designations, but these are all no more than just designations. Those designations for things are like this: besides their assignment by convention to be mere names or symbols for the bones of the head and [the other bones of the body], up to and including the bones of the feet, they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are no more than just designations. Those designations for things are like this: besides their assignment by convention to be mere names or symbols, they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: associated with what is called outer [dependent origination], as yet another instance, there are diverse terms assigned by convention—grass, trees, branches, leaves, and petals—that are all no more than just designations. Those designations for things are like this: besides their assignment by convention to be mere names or symbols, they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are no more than just designations. Those designations for things are like this: besides their assignment by convention to be mere names or symbols, they neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: for ‘the blessed lord buddhas of the past,’ for instance, there is a mere name, but that name does not exist inside, F.90.a does not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, it is like this: phenomena such as, for instance, dreams, echoes, reflections, magical displays, mirages, the moon’s appearance in water, and phantom emanations of the tathāgatas are no more than just designations. Those designations for things, besides their assignment by convention to be mere names or symbols, neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two. {Dt.102}

“In the same way, Subhūti, the perfection of wisdom, a bodhisattva, and the term ‘bodhisattva’ are all phenomena that are no more than just designations for things. Those designations for things, besides their assignment by convention to be mere names or symbols, neither arise nor cease. Those names do not exist inside, do not exist outside, and cannot be apprehended as neither of the two.

“Subhūti, thus it is that when bodhisattva great beings practice the perfection of wisdom, they should train in names and symbols that are designations, instructions that are designations, and dharmas that are designations.^[65]

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner do not consider whether so-called physical forms are permanent. They do not consider whether so-called physical forms are impermanent. They do not consider whether so-called physical forms are imbued with happiness. They do not consider whether so-called physical forms are imbued with suffering. They do not consider whether so-called physical forms constitute a self. They do not consider whether so-called physical forms constitute a nonself.F.90.b They do not consider whether so-called physical forms are at peace. They do not consider whether so-called physical forms are not at peace. They do not consider whether so-called physical forms are empty. They do not consider whether so-called physical forms are not empty. They do not consider whether so-called physical forms are with signs. They do not consider whether so-called physical forms are without signs. They do not consider whether so-called physical forms are with aspirations. They do not consider whether so-called physical forms are without aspirations. They do not consider whether so-called physical forms are conditioned. They do not consider whether so-called physical forms are unconditioned. They do not consider whether so-called physical forms are afflicted. They do not consider whether so-called physical forms are purified. They do not consider whether so-called physical forms arise. They do not consider whether so-called physical forms cease. They do not consider whether so-called physical forms are void. They do not consider whether so-called physical forms are not void. They do not consider whether so-called physical forms are virtuous. They do not consider whether so-called physical forms are nonvirtuous. They do not consider whether so-called physical forms are objectionable.

They do not consider whether so-called physical forms are free from being objectionable. They do not consider whether so-called physical forms are contaminated. They do not consider whether so-called physical forms are uncontaminated. They do not consider whether so-called physical forms are tainted with afflicted mental states. They do not consider whether so-called physical forms are untainted with afflicted mental states.F.91.a They do not consider whether so-called physical forms are mundane. They do not consider whether so-called physical forms are supramundane. They do not consider whether so-called physical forms are associated with cyclic existence. They do not consider whether so-called physical forms are associated with nirvāṇa.{Dt.103}

“They do not consider whether so-called feelings, perceptions, formative predispositions, and consciousness are permanent. They do not consider whether so-called consciousness [and those other aggregates] are impermanent. They do not consider whether so-called consciousness [and those other aggregates] are imbued with happiness. They do not consider whether so-called consciousness [and those other aggregates] are imbued with suffering. They do not consider whether so-called consciousness [and those other aggregates] constitute a self. They do not consider whether so-called consciousness [and those other aggregates] constitute a nonself. They do not consider whether so-called consciousness [and those other aggregates] are at peace. They do not consider whether so-called consciousness [and those other aggregates] are not at peace. They do not consider whether so-called consciousness [and those other aggregates] are empty. They do not consider whether so-called consciousness [and those other aggregates] are not empty. They do not consider whether so-called consciousness [and those other aggregates] are with signs. They do not consider whether so-called consciousness [and those other aggregates] are without signs. They do not consider whether so-called consciousness [and those other aggregates] are with aspirations. They do not consider whether so-called consciousness [and those other aggregates] are without aspirations. They do not consider whether so-called consciousness [and those other aggregates] are conditioned. They do not consider whether so-called consciousness [and those other aggregates] are unconditioned. They do not consider whether so-called consciousness [and those other aggregates] are afflicted.F.91.b They do not consider whether so-called consciousness [and those other aggregates] are purified.

They do not consider whether so-called consciousness [and those other aggregates] arise. They do not consider whether so-called consciousness [and those other aggregates] cease. They do not consider whether so-called consciousness [and those other aggregates] are void. They do not consider whether so-called consciousness [and those other aggregates] are not void. They do not consider whether so-called consciousness [and those other aggregates] are virtuous. They do not consider whether so-called consciousness [and those other aggregates] are nonvirtuous. They do not consider whether so-called consciousness [and those other aggregates] are objectionable. They do not consider whether so-called consciousness [and those other aggregates] are free from being objectionable. They do not consider whether so-called consciousness [and those other aggregates] are contaminated. They do not consider whether so-called consciousness [and those other aggregates] are uncontaminated. They do not consider whether so-called consciousness [and those other aggregates] are tainted with afflicted mental states. They do not consider whether so-called consciousness [and those other aggregates] are untainted with afflicted mental states. They do not consider whether so-called consciousness [and those other aggregates] are mundane. They do not consider whether so-called consciousness [and those other aggregates] are supramundane. They do not consider whether so-called consciousness [and those other aggregates] are associated with cyclic existence. They do not consider whether so-called consciousness [and those other aggregates] are associated with nirvāṇa.B7

“They do not consider whether the so-called eyes are permanent. They do not consider whether the so-called eyes are impermanent. They do not consider whether the so-called eyes are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, F.92.a whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called sights are permanent. They do not consider whether so-called sights are impermanent. They do not consider whether so-called sights are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called visual consciousness is permanent. They do not consider whether so-called visual consciousness is impermanent. They do not consider whether so-called visual consciousness is imbued with happiness or imbued with suffering, whether it constitutes a self or a nonself, whether it is at peace or not at peace, whether it is empty or not empty, whether it is with signs F.92.b or without signs, whether it is with aspirations or without aspirations, whether it is conditioned or unconditioned, whether it is defiled or purified, whether it arises or ceases, whether it is void or not void, whether it is virtuous or nonvirtuous, whether it is objectionable or free from being objectionable, whether it is contaminated or uncontaminated, whether it is tainted with afflicted mental states or untainted with afflicted mental states, whether it is mundane or supramundane, or whether it is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called visually compounded sensory contact is permanent. They do not consider whether so-called visually compounded sensory contact is impermanent. They do not consider whether so-called visually compounded sensory contact is imbued with happiness or imbued with suffering, whether it constitutes a self or a nonself, whether it is at peace or not at peace, whether it is empty or not empty, whether it is with signs or without signs, whether it is with aspirations or without aspirations, whether it is conditioned or unconditioned, whether it is defiled or purified, whether it arises or ceases, whether it is void or not void, whether it is virtuous or nonvirtuous, whether it is objectionable or free from being objectionable, whether it is contaminated or uncontaminated, whether it is tainted with afflicted mental states or untainted with afflicted mental states, whether it is mundane or supramundane, or whether it is associated with cyclic existence or associated with nirvāṇa. {Dt.104}

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the eyes, sights, and visual consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent, whether they are imbued with happiness or imbued with suffering, F.93.a whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether the so-called ears are permanent. They do not consider whether the so-called ears are impermanent [and so forth]. They do not consider whether the so-called ears are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called sounds are permanent. They do not consider whether so-called sounds are impermanent [and so forth]. They do not consider whether so-called sounds are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called auditory consciousness is permanent. They do not consider whether so-called auditory consciousness is impermanent [and so forth]. They do not consider whether so-called auditory consciousness is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called aurally compounded sensory contact is permanent. They do not consider whether so-called aurally compounded sensory contact is impermanent [and so forth]. F.93.b They do not consider whether so-called aurally compounded sensory contact is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent. They do not consider whether they are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether the so-called nose is permanent. They do not consider whether the so-called nose is impermanent [and so forth]. They do not consider whether the so-called nose is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called odors are permanent. They do not consider whether so-called odors are impermanent [and so forth]. They do not consider whether so-called odors are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called olfactory consciousness is permanent. They do not consider whether so-called olfactory consciousness is impermanent [and so forth]. F.94.a They do not consider whether so-called olfactory consciousness is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called nasally compounded sensory contact is permanent. They do not consider whether so-called nasally compounded sensory contact is impermanent [and so forth]. They do not consider whether so-called nasally compounded sensory contact is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the nose, odors, and olfactory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent. They do not consider whether they are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether the so-called tongue is permanent. They do not consider whether the so-called tongue is impermanent [and so forth]. They do not consider whether the so-called tongue is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called tastes are permanent. F.94.b They do not consider whether so-called tastes are impermanent [and so forth]. They do not consider whether so-called tastes are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called gustatory consciousness is permanent. They do not consider whether so-called gustatory consciousness is impermanent [and so forth]. They do not consider whether so-called gustatory consciousness is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called lingually compounded sensory contact is permanent. They do not consider whether so-called lingually compounded sensory contact is impermanent [and so forth]. They do not consider whether so-called lingually compounded sensory contact is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent. They do not consider whether they are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether the so-called body is permanent. F.95.a They do not consider whether the so-called body is impermanent [and so forth]. They do not consider whether the so-called body is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called tangibles are permanent. They do not consider whether so-called tangibles are impermanent [and so forth]. They do not consider whether so-called tangibles are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called tactile consciousness is permanent. They do not consider whether so-called tactile consciousness is impermanent [and so forth]. They do not consider whether so-called tactile consciousness is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called corporeally compounded sensory contact is permanent. They do not consider whether so-called corporeally compounded sensory contact is impermanent [and so forth]. They do not consider whether so-called corporeally compounded sensory contact is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the body, touch, and tactile consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent. They do not consider whether they are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void F.95.b or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether the so-called mental faculty is permanent. They do not consider whether the so-called mental faculty is impermanent [and so forth]. They do not consider whether the so-called mental faculty is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called mental phenomena are permanent. They do not consider whether so-called mental phenomena are impermanent [and so forth]. They do not consider whether so-called mental phenomena are associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called mental consciousness is permanent. They do not consider whether so-called mental consciousness is impermanent [and so forth]. They do not consider whether so-called mental consciousness is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether so-called mentally compounded sensory contact is permanent. They do not consider whether so-called mentally compounded sensory contact is impermanent [and so forth]. They do not consider whether so-called mentally compounded sensory contact is associated with cyclic existence or associated with nirvāṇa.

“They do not consider whether any so-called feelings conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering—are permanent or impermanent. F.96.a They do not consider whether they are imbued with happiness or imbued with suffering, whether they constitute a self or a nonself, whether they are at peace or not at peace, whether they are empty or not empty, whether they are with signs or without signs, whether they are with aspirations or without aspirations, whether they are conditioned or unconditioned, whether they are defiled or purified, whether they arise or cease, whether they are void or not void, whether they are virtuous or nonvirtuous, whether they are objectionable or free from being objectionable, whether they are contaminated or uncontaminated, whether they are tainted with afflicted mental states or untainted with afflicted mental states, whether they are mundane or supramundane, or whether they are associated with cyclic existence or associated with nirvāṇa. {Dt.105}

“If you ask why, it is that when bodhisattva great beings practice the perfection of wisdom, they do not consider whether that perfection of wisdom, that bodhisattva, or that term bodhisattva are present in conditioned elements. They do not consider whether they are present in unconditioned elements. And if you ask why that is, it is because when bodhisattva great beings practice the perfection of wisdom, they do not imagine and they do not conceptualize any of those phenomena. This is because, when they practice the perfection of wisdom, they remain in nonconceptual states and cultivate the applications of mindfulness. Practicing the perfection of wisdom, apart from focusing their attention on all-aspect omniscience, they still do not observe a perfection of wisdom itself. Nor do they observe the name perfection of wisdom. Nor do they observe a bodhisattva. F.96.b Nor do they observe the name bodhisattva. Nor do they observe the buddhas. Nor do they observe the name buddha.

“So as to cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the perfections, all the aspects of emptiness, 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 and dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, as they practice the perfection of wisdom they do not even observe the nature of the perfection of wisdom. They do not even observe the name perfection of wisdom. Nor do they observe the bodhisattvas. They do not even observe the name bodhisattva. Nor do they observe the buddhas. They do not even observe the name buddha.

“If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, they absolutely understand what is the defining characteristic of a phenomenon for all phenomena, and that defining characteristic of a phenomenon for all phenomena is to be neither defiled, nor to be purified.

“Subhūti, when bodhisattva great beings F.97.a practice the perfection of wisdom, they understand the designation for things as names or symbols, and in thus understanding the designation for things as names or symbols, they will not be attached to physical forms. They will not be attached to feelings, perceptions, formative predispositions, or consciousness. {Dt.106}

“They will not be attached to the eyes. They will not be attached to sights. They will not be attached to visual consciousness. They will not be attached to visually compounded sensory contact. They will not even be attached to feelings conditioned by sensory contact compounded by the eyes, sights, and visual consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering.

“They will not be attached to the ears. They will not be attached to sounds. They will not be attached to auditory consciousness. They will not be attached to aurally compounded sensory contact. They will not be attached to feelings conditioned by sensory contact compounded by the ears, sounds, and auditory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering.

“They will not be attached to the nose. They will not be attached to odors. They will not be attached to olfactory consciousness. They will not be attached to nasally compounded sensory contact. They will not even be attached to feelings conditioned by sensory contact compounded by the nose, odors, and olfactory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering.

“They will not be attached to the tongue. They will not be attached to tastes. They will not be attached to gustatory consciousness. F.97.b They will not be attached to lingually compounded sensory contact. They will not be attached to feelings conditioned by sensory contact compounded by the tongue, tastes, and gustatory consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering.

“They will not be attached to the body. They will not be attached to tangibles. They will not be attached to tactile consciousness. They will not be attached to corporeally compounded sensory contact. They will not be attached to feelings conditioned by sensory contact compounded by the body, touch, and tactile consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering.

“They will not be attached to the mental faculty. They will not be attached to mental phenomena. They will not be attached to mental consciousness. They will not be attached to mentally compounded sensory contact. They will not be attached to feelings conditioned by sensory contact compounded by the mental faculty, mental phenomena, and mental consciousness—be they imbued with happiness or suffering, or giving rise to neither happiness nor suffering. They will not be attached to conditioned elements. They will not be attached to unconditioned elements.

“They will not be attached to the perfection of generosity. They will not be attached to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They will not even be attached to the names of these [perfections] or their defining characteristics. They will not even be attached to the body of a bodhisattva.

“They will not be attached to the eye of flesh. They will not be attached to the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, F.98.a or the eye of the buddhas. They will not be attached to the extrasensory powers. They will not be attached to the emptiness of internal phenomena. They will not be attached to the emptiness of external phenomena. They will not be attached to the emptiness of external and internal phenomena, and they will not be attached to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will not be attached to the applications of mindfulness. They will not be attached to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They will not be attached to 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, or the extrasensory powers. They will not be attached to the meditative stabilities or to the gateways of the dhāraṇīs. They will not be attached to 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. {Dt.107}

“They will not be attached to the real nature. They will not be attached to the very limit of reality. They will not be attached to the realm of phenomena. They will not be attached to the maturation of beings. They will not be attached to the refinement of the buddhafields. They will not be attached to skillful means. If you ask why, it is because there is no such thing as attaching, F.98.b nothing that attaches, and nothing to be attached to.

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner will flourish through the perfection of generosity. They will flourish through the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They will enter a bodhisattva’s full maturity. They will step on to the level at which progress has become irreversible.

“They will perfect the extrasensory powers, and having indeed perfected the extrasensory powers, they will bring beings to maturity, and in order to to serve, honor, respect, and worship the blessed lord buddhas, refine the buddhafields, and behold the lord buddhas, they will move from buddhafield to buddhafield. And, having indeed seen those lord buddhas, they will also manifest the roots of virtuous action through which they seek to serve, honor, respect, and worship those lord buddhas. Also, through those roots of virtuous action they will be reborn in proximity to those lord buddhas. They will also hear the Dharma from those lord buddhas. [Their retention of] all the teachings that they have heard will never be interrupted until they have manifestly attained buddhahood in unsurpassed, complete enlightenment. They will also acquire the dhāraṇī gateways, and they will also acquire the gateways of the meditative stabilities. Subhūti, bodhisattva great beings F.99.a who practice the perfection of wisdom should understand these designations for things as names and symbols. {Dt.108}

“Subhūti, you asked, ‘Blessed Lord, you have spoken of “bodhisattvas, bodhisattvas.…” ’^[66] Do you think, Subhūti, that physical forms constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than physical forms constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in physical forms, or do you think that a bodhisattva is present in feelings, perceptions, formative predispositions, and consciousness?”

“No, Blessed Lord!”

“Subhūti, do you think that physical forms are present in a bodhisattva, or do you think that feelings, perceptions, formative predispositions, and consciousness are present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, F.99.b do you think that an absence of physical forms constitutes a bodhisattva, or do you think that an absence of feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the eyes constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the ears, nose, tongue, body, and mental faculty constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the eyes constitutes a bodhisattva, or do you think that anything other than the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the eyes, or do you think that a bodhisattva is present in the ears, nose, tongue, body, and mental faculty?”

“No, Blessed Lord!”

“Subhūti, do you think that the eyes are present in a bodhisattva, or do you think that the ears, nose, tongue, body, and mental faculty are present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the eyes constitutes a bodhisattva, or do you think that an absence of the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”

“No, Blessed Lord!” F.100.a

“Subhūti, do you think that sights constitute a bodhisattva, or do you think that sounds, odors, tastes, tangibles, and mental phenomena constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than sights constitutes a bodhisattva, or do you think that anything other than sounds, odors, tastes, tangibles, and mental phenomena constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in sights, or do you think that a bodhisattva is present in sounds, odors, tastes, tangibles, and mental phenomena?”

“No, Blessed Lord!”

“Subhūti, do you think that sights are present in a bodhisattva, or do you think that sounds, odors, tastes, tangibles, and mental phenomena are present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of sights constitutes a bodhisattva, or do you think that an absence of sounds, odors, tastes, tangibles, and mental phenomena constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the sensory element of the eyes, or do you think that the sensory element of sights constitutes a bodhisattva, or do you think that the sensory element of visual consciousness constitutes a bodhisattva?”

“No, Blessed Lord!” {Dt.109}F.100.b

“Subhūti, do you think that the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness constitute a bodhisattva; or do you think that the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness constitute a bodhisattva; or do you think that the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness constitute a bodhisattva; or do you think that the sensory element of the body, the sensory element of touch, and the sensory element of tactile consciousness constitute a bodhisattva; or do you think that the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the sensory element of the eyes constitutes a bodhisattva, or do you think that anything other than the sensory element of sights constitutes a bodhisattva, or do you think that anything other than the sensory element of visual consciousness constitutes a bodhisattva; or else do you think that anything other than the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that F.101.a a bodhisattva is present in the sensory element of the eyes, or do you think that a bodhisattva is present in the sensory element of sights, or do you think that a bodhisattva is present in the sensory element of visual consciousness; or do you think that a bodhisattva is present in the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, or the sensory element of mental consciousness?”

“No, Blessed Lord!”

“Subhūti, do you think that the sensory element of the eyes is present in a bodhisattva, or do you think that the sensory element of sights is present in a bodhisattva, or do you think that the sensory element of visual consciousness is present in a bodhisattva; or do you think that the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, or the sensory element of mental consciousness is present in a bodhisattva?

“No, Blessed Lord!”

“Subhūti, do you think F.101.b that an absence of the sensory element of the eyes constitutes a bodhisattva, or do you think that an absence of the sensory element of sights constitutes a bodhisattva, or do you think that an absence of the sensory element of visual consciousness constitutes a bodhisattva; or else do you think that an absence of the sensory element of the ears, an absence of the sensory element of sounds, an absence of the sensory element of auditory consciousness, an absence of the sensory element of the nose, an absence of the sensory element of odors, an absence of the sensory element of olfactory consciousness, an absence of the sensory element of the tongue, an absence of the sensory element of tastes, an absence of the sensory element of gustatory consciousness, an absence of the sensory element of the body, an absence of the sensory element of touch, an absence of the sensory element of tactile consciousness, or an absence of the sensory element of the mental faculty constitutes a bodhisattva; or do you think that an absence of the sensory element of mental phenomena constitutes a bodhisattva, or do you think that an absence of the sensory element of mental consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the earth element constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the water element constitutes a bodhisattva, or do you think that the fire element, the wind element, the space element, or the consciousness element constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the earth element constitutes a bodhisattva, or do you think that anything other than the water element, the fire element, the wind element, the space element, or the consciousness element constitutes a bodhisattva?” F.102.a

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the earth element, or do you think that a bodhisattva is present in the water element, the fire element, the wind element, the space element, and the consciousness element?”

“No, Blessed Lord!”

“Subhūti, do you think that the earth element is present in a bodhisattva, or do you think that the water element, the fire element, the wind element, the space element, and the consciousness element are present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the earth element constitutes a bodhisattva, or do you think that an absence of the water element, an absence of the fire element, an absence of the wind element, an absence of the space element, or an absence of the consciousness element constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that ignorance constitutes a bodhisattva, and do you think that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than ignorance constitutes a bodhisattva, or do you think that anything other than formative predispositions, consciousness, name and F.102.b form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death constitute a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in ignorance, or do you think that a bodhisattva is present in [the other links of dependent origination], up to and including aging and death?”

“No, Blessed Lord!”

“Subhūti, do you think that ignorance is present in a bodhisattva, or do you think that [the other links of dependent origination], up to and including aging and death, are present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of ignorance constitutes a bodhisattva, or do you think that an absence of [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of physical forms constitutes a bodhisattva, or do you think that the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, or the real nature of consciousness constitutes a bodhisattva?” {Dt.110}

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of physical forms constitutes a bodhisattva, or do you think that anything other than the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, or the real nature of consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, F.103.a do you think that a bodhisattva is present in the real nature of physical forms, or do you think that a bodhisattva is present in the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, or the real nature of consciousness?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of physical forms is present in a bodhisattva, or do you think that the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, or the real nature of consciousness is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of physical forms constitutes a bodhisattva, or do you think that an absence of the real nature of feelings, an absence of the real nature of perceptions, an absence of the real nature of formative predispositions, or an absence of the real nature of consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of the eyes constitutes a bodhisattva, or do you think that the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, or the real nature of the mental faculty constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of the eyes constitutes a bodhisattva, or do you think that anything other than the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, or the real nature of the mental faculty F.103.b constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the real nature of the eyes, or do you think that a bodhisattva is present in the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, or the real nature of the mental faculty?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of the eyes is present in a bodhisattva, or do you think that the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, or the real nature of the mental faculty is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of the eyes constitutes a bodhisattva, or do you think that an absence of the real nature of the ears, an absence of the real nature of the nose, an absence of the real nature of the tongue, an absence of the real nature of the body, or an absence of the real nature of the mental faculty constitutes a bodhisattva?” {Dt.111}

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of sights constitutes a bodhisattva, or do you think that the real nature of sounds, the real nature of odors, the real nature of tastes, the real nature of tangibles, or the real nature of mental phenomena constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of sights constitutes a bodhisattva, or do you think that anything other than the real nature of sounds, F.104.a the real nature of odors, the real nature of tastes, the real nature of tangibles, or the real nature of mental phenomena constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the real nature of sights, or do you think that a bodhisattva is present in the real nature of sounds, the real nature of odors, the real nature of tastes, the real nature of tangibles, or the real nature of mental phenomena?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of sights is present in a bodhisattva, or do you think that the real nature of sounds, the real nature of odors, the real nature of tastes, the real nature of tangibles, or the real nature of mental phenomena is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of sights constitutes a bodhisattva, or do you think that an absence of the real nature of sounds, an absence of the real nature of odors, an absence of the real nature of tastes, an absence of the real nature of tangibles, or an absence of the real nature of mental phenomena constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of the sensory element of the eyes constitutes a bodhisattva, or do you think that the real nature of the sensory element of sights constitutes a bodhisattva, or do you think that the real nature of the sensory element of visual consciousness constitutes a bodhisattva; or do you think that the real nature of the sensory element of the ears, F.104.b the real nature of the sensory element of sounds, the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty, the real nature of the sensory element of mental phenomena, or the real nature of the sensory element of mental consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of the sensory element of the eyes constitutes a bodhisattva; or do you think that anything other than the real nature of the sensory element of sights, the real nature of the sensory element of visual consciousness, the real nature of the sensory element of the ears, the real nature of the sensory element of sounds, the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty, the real nature of the sensory element of mental phenomena, F.105.a or the real nature of the sensory element of mental consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the real nature of the sensory element of the eyes, or do you think that a bodhisattva is present in the real nature of the sensory element of sights, or do you think that a bodhisattva is present in the real nature of the sensory element of visual consciousness; or do you think that a bodhisattva is present in the real nature of the sensory element of the ears, the real nature of the sensory element of sounds, the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty, the real nature of the sensory element of mental phenomena, or the real nature of the sensory element of mental consciousness?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of the sensory element of the eyes is present in a bodhisattva, or do you think that the real nature of the sensory element of sights is present in a bodhisattva, or do you think that the real nature of the sensory element of visual consciousness is present in a bodhisattva; or do you think that the real nature of the sensory element of the ears, the real nature of the sensory element of sounds, F.105.b the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty, the real nature of the sensory element of mental phenomena, or the real nature of the sensory element of mental consciousness is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of the sensory element of the eyes constitutes a bodhisattva, or do you think that an absence of the real nature of the sensory element of sights constitutes a bodhisattva, or do you think that an absence of the real nature of the sensory element of visual consciousness constitutes a bodhisattva; or do you think that an absence of the real nature of the sensory element of the ears, an absence of the real nature of the sensory element of sounds, an absence of the real nature of the sensory element of auditory consciousness, an absence of the real nature of the sensory element of the nose, an absence of the real nature of the sensory element of odors, an absence of the real nature of the sensory element of olfactory consciousness, an absence of the real nature of the sensory element of the tongue, an absence of the real nature of the sensory element of tastes, an absence of the real nature of the sensory element of gustatory consciousness, an absence of the real nature of the sensory element of the body, an absence of the real nature of the sensory element of touch, an absence of the real nature of the sensory element of tactile consciousness, an absence of the real nature of the sensory element of the mental faculty, F.106.a an absence of the real nature of the sensory element of mental phenomena, or an absence of the real nature of the sensory element of mental consciousness constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of the earth element constitutes a bodhisattva, or do you think that the real nature of the water element, the real nature of the fire element, the real nature of the wind element, the real nature of the space element, or the real nature of the consciousness element constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of the earth element constitutes a bodhisattva, or do you think that anything other than the real nature of the water element, the real nature of the fire element, the real nature of the wind element, the real nature of the space element, or the real nature of the consciousness element constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the real nature of the earth element, or do you think that a bodhisattva is present in the real nature of the water element, the real nature of the fire element, the real nature of the wind element, the real nature of the space element, or the real nature of the consciousness element?”

“No, Blessed Lord!”

“Subhūti, do you think that F.106.b the real nature of the earth element, the real nature of the water element, the real nature of the fire element, the real nature of the wind element, or the real nature of the space element are present in a bodhisattva, or do you think that the real nature of the consciousness element is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of the earth element constitutes a bodhisattva, or do you think that an absence of the real nature of the water element, an absence of the real nature of the fire element, an absence of the real nature of the wind element, an absence of the real nature of the space element, or an absence of the real nature of the consciousness element constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of ignorance constitutes a bodhisattva, or do you think that the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, or the real nature of aging and death constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that anything other than the real nature of ignorance constitutes a bodhisattva, or do you think that anything other than the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, F.107.a the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, or the real nature of aging and death constitutes a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that a bodhisattva is present in the real nature of ignorance, or do you think that a bodhisattva is present in the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, or the real nature of aging and death?”

“No, Blessed Lord!”

“Subhūti, do you think that the real nature of ignorance, the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, or the real nature of aging and death is present in a bodhisattva?”

“No, Blessed Lord!”

“Subhūti, do you think that an absence of the real nature of ignorance constitutes a bodhisattva, or do you think that an absence of the real nature of formative predispositions, an absence of the real nature of consciousness, F.107.b an absence of the real nature of name and form, an absence of the real nature of the six sense fields, an absence of the real nature of sensory contact, an absence of the real nature of sensation, an absence of the real nature of craving, an absence of the real nature of grasping, an absence of the real nature of the rebirth process, an absence of the real nature of actual birth, or an absence of the real nature of aging and death constitutes a bodhisattva?”

“No, Blessed Lord!”

Then the Blessed One asked, “Subhūti, to what purpose have you said that physical forms do not^[67] constitute a bodhisattva, that anything other than physical forms does not constitute a bodhisattva, that a bodhisattva is not present in physical forms, that physical forms are not present in a bodhisattva, and that the absence of physical forms does not constitute a bodhisattva? Why do you say that feelings, perceptions, formative predispositions, and consciousness do not constitute a bodhisattva, that anything other than consciousness [and the other aggregates] does not constitute a bodhisattva, that a bodhisattva is not present in consciousness [and the other aggregates], that consciousness [and the other aggregates] are not present in a bodhisattva, and that the absence of consciousness [and the other aggregates] does not constitute a bodhisattva? Why do you say that the eyes, the ears, the nose, the tongue, the body, the mental faculty, sights, sounds, odors, tastes, tangibles, mental phenomena, the sensory element of the eyes, the sensory element of sights, the sensory element of visual consciousness, the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty,F.108.a the sensory element of mental phenomena, and the sensory element of mental consciousness; the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element; and ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death all do not constitute a bodhisattva; that anything other than [all those phenomena], up to and including aging and death, do not constitute a bodhisattva; that a bodhisattva is not present in [all those phenomena, up to and including] aging and death; that [all those phenomena, up to and including] aging and death are not present in a bodhisattva; and that the absence of [all those phenomena, up to and including] aging and death, does not constitute a bodhisattva?

{Dt.112} Why do you say that the real nature of physical forms, the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, the real nature of consciousness, the real nature of the eyes, the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, the real nature of the mental faculty, the real nature of sights, the real nature of sounds, the real nature of odors, the real nature of tastes, the real nature of tangibles, the real nature of mental phenomena, the real nature of the sensory element of the eyes, the real nature of the sensory element of sights, the real nature of the sensory element of visual consciousness, the real nature of the sensory element of the ears, the real nature of the sensory element of sounds, the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty,F.108.b the real nature of the sensory element of mental phenomena, the real nature of the sensory element of mental consciousness, the real nature of the earth element, the real nature of the water element, the real nature of the fire element, the real nature of the wind element, the real nature of the space element, the real nature of the consciousness element, the real nature of ignorance, the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, and the real nature of aging and death all do not constitute a bodhisattva?

Why do you say that anything other than [the real nature of all those phenomena, up to and including] the real nature of aging and death, does not constitute a bodhisattva; that a bodhisattva is not present in [the real nature of all those phenomena, up to and including] the real nature of aging and death; that [the real nature of all those phenomena, up to and including] the real nature of aging and death, is not present in a bodhisattva; and that the absence of [the real nature of all those phenomena, up to and including] the real nature of aging and death, does not constitute a bodhisattva?”B8

“Blessed Lord,” replied Subhūti, “if bodhisattvas are absolutely nonexistent and not apprehended, how could the designation ‘physical forms’ constitute a bodhisattva! How could anything other than physical forms constitute a bodhisattva! How could a bodhisattva be present in physical forms! How could physical forms be present^[68] in a bodhisattva! How could the absence of physical forms become a bodhisattva! How could the designations ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ or ‘consciousness’ constitute a bodhisattva! How could anything other than consciousness [and the other aggregates] constitute a bodhisattva! F.109.a How could a bodhisattva be present in consciousness [and the other aggregates]! How could consciousness [and the other aggregates] be present in a bodhisattva! How could the absence of consciousness [and the other aggregates] become a bodhisattva!

“Blessed Lord, if bodhisattvas are absolutely nonexistent and not apprehended, how could the designations ‘the eyes,’ ‘the ears,’ ‘the nose,’ ‘the tongue,’ ‘the body,’ ‘the mental faculty,’ ‘sights,’ ‘sounds,’ ‘odors,’ ‘tastes,’ ‘tangibles,’ ‘mental phenomena,’ ‘the sensory element of the eyes,’ ‘the sensory element of sights,’ ‘the sensory element of visual consciousness,’ ‘the sensory element of the ears,’ ‘the sensory element of sounds,’ ‘the sensory element of auditory consciousness,’ ‘the sensory element of the nose,’ ‘the sensory element of odors,’ ‘the sensory element of olfactory consciousness,’ ‘the sensory element of the tongue,’ ‘the sensory element of tastes,’ ‘the sensory element of gustatory consciousness,’ ‘the sensory element of the body,’ ‘the sensory element of touch,’ ‘the sensory element of tactile consciousness,’ ‘the sensory element of the mental faculty,’ ‘the sensory element of mental phenomena,’ ‘the sensory element of mental consciousness,’ ‘the earth element,’ ‘the water element,’ ‘the fire element,’ ‘the wind element,’ ‘the space element,’ ‘the consciousness element,’ ‘ignorance,’ ‘formative predispositions,’ ‘consciousness,’ ‘name and form,’ ‘the six sense fields,’ ‘sensory contact,’ ‘sensation,’ ‘craving,’ ‘grasping,’ ‘the rebirth process,’ ‘actual birth,’ or ‘aging and death’ constitute a bodhisattva! How could anything other than [all those phenomena, up to and including] aging and death, constitute a bodhisattva! How could a bodhisattva be present in [all those phenomena, up to and including] aging and death! How could [all those phenomena, up to and including] aging and death, be present in a bodhisattva!

How could the absence of [all those phenomena, up to and including] aging and death, become a bodhisattva!

“Blessed Lord, if bodhisattvas are absolutely nonexistent and not apprehended,F.109.b how could anything designated as the real nature of physical forms constitute a bodhisattva! How could anything other than the real nature of physical forms constitute a bodhisattva! How could a bodhisattva be present in the real nature of physical forms! How could the real nature of physical forms be present in a bodhisattva! How could the absence of the real nature of physical forms constitute a bodhisattva! How could anything designated as the real nature of feelings, the real nature of perceptions, the real nature of formative predispositions, the real nature of consciousness, the real nature of the eyes, the real nature of the ears, the real nature of the nose, the real nature of the tongue, the real nature of the body, the real nature of the mental faculty, the real nature of sights, the real nature of sounds, the real nature of odors, the real nature of tastes, the real nature of tangibles, the real nature of mental phenomena, the real nature of the sensory element of the eyes, the real nature of the sensory element of sights, the real nature of the sensory element of visual consciousness, the real nature of the sensory element of the ears, the real nature of the sensory element of sounds, the real nature of the sensory element of auditory consciousness, the real nature of the sensory element of the nose, the real nature of the sensory element of odors, the real nature of the sensory element of olfactory consciousness, the real nature of the sensory element of the tongue, the real nature of the sensory element of tastes, the real nature of the sensory element of gustatory consciousness, the real nature of the sensory element of the body, the real nature of the sensory element of touch, the real nature of the sensory element of tactile consciousness, the real nature of the sensory element of the mental faculty, the real nature of the sensory element of mental phenomena, the real nature of the sensory element of mental consciousness, the real nature of the earth element, the real nature of the water element,F.110.a the real nature of the fire element, the real nature of the wind element, the real nature of the space element, the real nature of the consciousness element, the real nature of ignorance, the real nature of formative predispositions, the real nature of consciousness, the real nature of name and form, the real nature of the six sense fields, the real nature of sensory contact, the real nature of sensation, the real nature of craving, the real nature of grasping, the real nature of the rebirth process, the real nature of actual birth, or the real nature of aging and death constitute a bodhisattva!

{Dt.113} How could anything other than the real nature of [all those phenomena, up to and including] aging and death, constitute a bodhisattva! How could a bodhisattva be present in the real nature of [all those phenomena, up to and including] aging and death! How could the real nature of [all those phenomena, up to and including] aging and death, be present in a bodhisattva! How could the absence of the real nature of [all those phenomena, up to and including] aging and death, constitute a bodhisattva! That would be impossible!”

“Well said, Subhūti, well said!” replied the Blessed One. “Subhūti, bodhisattva great beings, as beings who are not apprehended, should train accordingly in the perfection of wisdom that is not apprehended.

“Subhūti, you asked, ‘What is it that has the designation bodhisattva?’^[69]Do you think, Subhūti, that this ‘bodhisattva’ is a designation for physical forms?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings, perceptions, formative predispositions, or consciousness?” F.110.b

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are permanent?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are impermanent?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are permanent, for feelings that are impermanent, for perceptions that are permanent, for perceptions that are impermanent, for formative predispositions that are permanent, for formative predispositions that are impermanent, for consciousness that is permanent, or for consciousness that is impermanent?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are happiness?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are suffering?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are happiness, for feelings that are suffering, for perceptions that are happiness, for perceptions that are suffering, for formative predispositions that are happiness, for formative predispositions that are suffering, for consciousness that is happiness, or for consciousness that is suffering?” F.111.a

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are a self?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are not a self?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are a self, for feelings that are not a self, for perceptions that are a self, for perceptions that are not a self, for formative predispositions that are a self, for formative predispositions that are not a self, for consciousness that is a self, or for consciousness that is not a self?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are at peace?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are not at peace?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are at peace, for feelings that are not at peace, for perceptions that are at peace, for perceptions that are not at peace, for formative predispositions that are at peace, for formative predispositions that are not at peace, for consciousness that is at peace, or for consciousness that is not at peace?” F.111.b

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are empty?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are not empty?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are empty, for feelings that are not empty, for perceptions that are empty, for perceptions that are not empty, for formative predispositions that are empty, for formative predispositions that are not empty, for consciousness that is empty, or for consciousness that is not empty?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are with signs?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are without signs?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are with signs, for feelings that are without signs, for perceptions that are with signs, for perceptions that are without signs, for formative predispositions that are with signs, for formative predispositions that are without signs, for consciousness that is with signs, or for consciousness that is without signs?” F.112.a

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are with aspirations?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for physical forms that are without aspirations?”

“No, Blessed Lord!”

“Subhūti, do you think that this ‘bodhisattva’ is a designation for feelings that are with aspirations, for feelings that are without aspirations, for perceptions that are with aspirations, for perceptions that are without aspirations, for formative predispositions that are with aspirations, for formative predispositions that are without aspirations, for consciousness that is with aspirations, and for consciousness that is without aspirations?”

“No, Blessed Lord!”

The Blessed One then asked, “Subhūti, on what basis do you say that a bodhisattva is not a designation for physical forms, and similarly, that a bodhisattva is not a designation for feelings, perceptions, formative predispositions, and consciousness? Similarly, why do you say that a bodhisattva is not a designation for physical forms that are permanent, not a designation for physical forms that are impermanent, not a designation for physical forms that are imbued with happiness, {Dt.114} not a designation for physical forms that are imbued with suffering, not a designation for physical forms that are a self, not a designation for physical forms that are not a self, not a designation for physical forms that are at peace, not a designation for physical forms that are not at peace, not a designation for physical forms that are empty, not a designation for physical forms that are not empty, F.112.b not a designation for physical forms that are with signs, not a designation for physical forms that are without signs, not a designation for physical forms that are with aspirations, and not a designation for physical forms that are without aspirations?

“Similarly, why do you say that a bodhisattva is not a designation for feelings, perceptions, formative predispositions, and consciousness that are permanent, not a designation for consciousness and the other aggregates that are impermanent, not a designation for consciousness and the other aggregates that are imbued with happiness, not a designation for consciousness and the other aggregates that are imbued with suffering, not a designation for consciousness and the other aggregates that are a self, not a designation for consciousness and the other aggregates that are not a self, not a designation for consciousness and the other aggregates that are at peace, not a designation for consciousness and the other aggregates that are not at peace, not a designation for consciousness and the other aggregates that are empty, not a designation for consciousness and the other aggregates that are not empty, not a designation for consciousness and the other aggregates that are with signs, not a designation for consciousness and the other aggregates that are without signs, not a designation for consciousness and the other aggregates that are with aspirations, and not a designation for consciousness and the other aggregates that are without aspirations?”

Subhūti then replied, “Blessed Lord, if physical forms are absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms! If feelings are absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for feelings! If perceptions are absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for perceptions! If formative predispositions are absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for formative predispositions! If consciousness is absolutely nonexistent and not apprehended, F.113.a how could a bodhisattva be a designation for consciousness!

“Blessed Lord, if permanence is absolutely nonexistent and not apprehended, and if impermanence is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for permanent physical forms! How could a bodhisattva be a designation for impermanent physical forms! How could a bodhisattva be a designation for permanent feelings! How could a bodhisattva be a designation for impermanent feelings! How could a bodhisattva be a designation for permanent perceptions! How could a bodhisattva be a designation for impermanent perceptions! How could a bodhisattva be a designation for permanent formative predispositions! How could a bodhisattva be a designation for impermanent formative predispositions! How could a bodhisattva be a designation for permanent consciousness! How could a bodhisattva be a designation for impermanent consciousness!

“Blessed Lord, in the same way, if happiness is absolutely nonexistent and not apprehended and if suffering is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms imbued with happiness! How could a bodhisattva be a designation for physical forms imbued with suffering! How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness imbued with happiness! How could a bodhisattva be a designation for consciousness [and the other aggregates] imbued with suffering!

“Blessed Lord, if self is absolutely nonexistent and not apprehended and if nonself is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms with self! How could a bodhisattva be a designation for physical forms without self! F.113.b How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness with self! How could a bodhisattva be a designation for consciousness [and the other aggregates] without self!

“Blessed Lord, if being at peace is absolutely nonexistent and not apprehended and if not being at peace is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms that are at peace! How could a bodhisattva be a designation for physical forms that are not at peace! How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness that are at peace! How could a bodhisattva be a designation for consciousness [and the other aggregates] that are not at peace!

“Blessed Lord, if empty is absolutely nonexistent and not apprehended and if not empty is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms that are empty! How could a bodhisattva be a designation for physical forms that are not empty! How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness that are empty! How could a bodhisattva be a designation for consciousness [and the other aggregates] that are not empty!

“Blessed Lord, if having signs is absolutely nonexistent and not apprehended and if being without signs is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms that are with signs! How could a bodhisattva be a designation for physical forms that are without signs! How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness that are with signs! F.114.a How could a bodhisattva be a designation for consciousness [and the other aggregates] that are without signs!

“Blessed Lord, if having aspirations is absolutely nonexistent and not apprehended and if being without aspirations is absolutely nonexistent and not apprehended, how could a bodhisattva be a designation for physical forms that are with aspirations! How could a bodhisattva be a designation for physical forms that are without aspirations! How could a bodhisattva be a designation for feelings, perceptions, formative predispositions, and consciousness that are with aspirations! How could a bodhisattva be a designation for consciousness [and the other aggregates] that are without aspirations!”

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti! When bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the perfection of wisdom without apprehending a designation for physical forms; without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness; without apprehending a designation for physical forms that are permanent; without apprehending a designation for physical forms that are impermanent; without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness that are permanent; without apprehending a designation for consciousness [and the other aggregates] that are impermanent; without apprehending a designation for physical forms that are imbued with happiness; without apprehending a designation for physical forms that are imbued with suffering; without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness that are imbued with happiness; without apprehending a designation for consciousness [or the other aggregates] that are imbued with suffering; without apprehending a designation for physical forms that are a self; without apprehending a designation for physical forms that are without self;F.114.b without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness that are a self; without apprehending a designation for consciousness [or the other aggregates] that are without self; without apprehending a designation for physical forms that are at peace; without apprehending a designation for physical forms that are not at peace; without apprehending a designation for feelings, perceptions, formative predispositions, and consciousness that are at peace; without apprehending a designation for consciousness [or the other aggregates] that are not at peace; without apprehending a designation for physical forms that are empty; without apprehending a designation for physical forms that are not empty; without apprehending a designation for consciousness [or the other aggregates] that are empty; without apprehending a designation for consciousness [or the other aggregates] that are not empty; without apprehending a designation for physical forms that are with signs; without apprehending a designation for physical forms that are without signs; without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness that are with signs; without apprehending a designation for consciousness [or the other aggregates] that are without signs; without apprehending a designation for physical forms that are with aspirations; without apprehending a designation for physical forms that are without aspirations; without apprehending a designation for feelings, perceptions, formative predispositions, or consciousness that are with aspirations; and without apprehending a designation for consciousness [or the other aggregates] that are without aspirations.

{Dt.115}

“You said, Subhūti, ‘I do not observe any such thing as a “bodhisattva.”’ With regard to that statement of yours, Subhūti, mental phenomena do not observe the element of mental phenomena.^[70]F.115.a The element of mental phenomena does not observe mental phenomena. Subhūti, the element of physical forms does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of physical forms. The element of feelings does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of feelings. The element of perceptions does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of perceptions. The element of formative predispositions does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of formative predispositions. The element of consciousness does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of consciousness. The element of the eyes does not observe the element of mental phenomena. The element of mental phenomena does not observe the element of the eyes.

The element of feelings does not observe the element of mental phenomena. The element of the ears, the element of the nose, the element of the tongue, the element of the body and the element of the mental faculty do not observe the element of mental phenomena. The element of mental phenomena does not observe the element of the mental faculty [and so forth]. Subhūti, the conditioned elements do not observe unconditioned elements. Unconditioned elements do not observe conditioned elements. If you ask why, unconditioned elements cannot be conceived apart from conditioned elements, nor can conditioned elements be conceived apart from unconditioned elements.

“Accordingly, Subhūti,F.115.b when bodhisattva great beings practice the perfection of wisdom, they do not observe any dharmas at all. Since they do not observe anything, they do not fear, they do not tremble, and they will not be fearful. Their minds will not be discouraged in any respect whatsoever. They will not lose heart. They will not be regretful. If you ask why, Subhūti, it is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms; they do not observe feelings, perceptions, formative predispositions, or consciousness; they do not observe the eyes; they do not observe the ears, the nose, the tongue, the body, or the mental faculty; they do not observe sights; and they do not observe sounds, odors, tastes, tangibles, or mental phenomena. They do not observe the earth element. They do not observe the water element, the fire element, the wind element, the space element, or the consciousness element. They do not observe ignorance, and they do not observe formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. They do not observe attachment. They do not observe hatred or delusion. They do not observe the self. They do not observe sentient beings, life forms,life, living creatures, individuals,human beings,people, actors, agents, experiencers, instigators of experience, knowers, or viewers. They do not observe the realm of desire.F.116.a They do not observe the realm of form. They do not observe the realm of formlessness.{Dt.116} They do not observe the mind of śrāvakas. They do not observe the mind of pratyekabuddhas. They do not observe the mind of bodhisattvas. They do not observe śrāvakas. They do not observe the attributes of śrāvakas. They do not observe pratyekabuddhas.

They do not observe the attributes of pratyekabuddhas. They do not observe bodhisattvas. They do not observe the attributes of bodhisattvas. They do not observe buddhas. They do not observe the attributes of buddhas. They do not observe enlightenment. They do not observe the attributes of enlightenment. They do not observe anything, up to and including all mundane and supramundane phenomena. Since they do not observe any dharmas at all, they are not afraid, they do not tremble, and they will not be fearful.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom in that manner, why do they not become discouraged with regard to all those dharmas? Why will they not become utterly disheartened?”

“Subhūti,” replied the Blessed One, “it is because bodhisattva great beings do not observe such dharmas as the mind or mental states. Subhūti, this is why when bodhisattva great beings practice the perfection of wisdom they do not become discouraged with regard to all those dharmas. They do not become utterly disheartened.”

“Blessed Lord, how is it that bodhisattva great beings’ F.116.b mental faculty experiences no fearfulness?”

“Subhūti,” replied the Blessed One, “it is because bodhisattva great beings do not observe a mental faculty or a sensory element of the mental faculty. Subhūti, this is why bodhisattva great beings experience no fearfulness.

“So it is, Subhūti, that bodhisattva great beings should train in the perfection of wisdom by not apprehending anything at all. Subhūti, should it be the case that bodhisattva great beings practicing the perfection of wisdom apprehend no such perfection of wisdom, apprehend no such bodhisattva, apprehend no such term as bodhisattva, and apprehend no such mind of enlightenment, then that in itself is the essential advice for bodhisattva great beings! That is their very instruction.”

Chapter 4

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattva great beings who wish to comprehend physical forms should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings, perceptions, formative predispositions, and consciousness should train in the perfection of wisdom.{Dt.117} Blessed Lord, bodhisattva great beings who wish to comprehend the eyes should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the ears, the nose, the tongue, the body, and the mental faculty F.117.a should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sights should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend sounds, odors, tastes, tangibles, and mental phenomena should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend visual consciousness should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend visually compounded sensory contact should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by visually compounded sensory contact should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact,F.117.b feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend ignorance should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, ill health, death, sorrow, lamentation, suffering, discomfort, and agitation should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to abandon desire, hatred, and delusion should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon false views about perishable composites should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon doubt and a sense of moral and ascetic supremacy should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to [the realm of] desire and malice should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to [the realms of] form and formlessness should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon all fetters, latent impulses, and obsessions should train in the perfection of wisdom. F.118.a

“Bodhisattva great beings who wish to comprehend the four nourishments should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four bonds, the four torrents, the four knots, the four graspings, and the four misconceptions should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the paths of the ten nonvirtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the paths of the ten virtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four meditative concentrations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four immeasurable attitudes should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four formless absorptions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five extrasensory powers should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of generosity should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration,F.118.b and the perfection of wisdom should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four applications of mindfulness should train in the perfection of wisdom.

Bodhisattva great beings who wish to perfect the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect emptiness, signlessness, and wishlessness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four truths of the noble ones, the eight aspects of liberation, and the nine serial steps of meditative absorption should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the ten powers of the tathāgatas should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four fearlessnesses,F.119.a the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas should train in the perfection of wisdom.

“Bodhisattva great beings who wish to dwell in the meditative stability associated with the branches of enlightenment—that is to say, arising from the first meditative concentration, to become absorbed in cessation, and on arising from that, to become absorbed in the second meditative concentration; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the third meditative concentration; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the fourth meditative concentration; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the meditative stability of loving kindness; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the meditative stability of compassion; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the meditative stability of empathetic joy; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the meditative stability of equanimity; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the sphere of infinite space; arising from that, to become absorbed in cessation,F.119.b and on arising from that, to become absorbed in the sphere of infinite consciousness; arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the sphere of nothing-at-all;^[71] arising from that, to become absorbed in cessation, and on arising from that, to become absorbed in the sphere of neither perception nor nonperception; and on arising from that to become absorbed in cessation—should train in the perfection of wisdom.

Bodhisattva great beings who wish to be absorbed in the meditative stability named yawning lion should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lion’s play should train in the perfection of wisdom. Bodhisattva great beings who wish to attain all the dhāraṇī gateways and all the gateways of meditative stability should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named heroic valor should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named precious seal should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named moonlight, the meditative stability named crest of the moon’s victory banner, the meditative stability named sealing of all phenomena,{Dt.118} the meditative stability named sealing of Avalokita, the meditative stability named certainty in the realm of all phenomena, the meditative stability named crest of certainty’s victory banner, the meditative stability named vajra-like, the meditative stability named gateway entering into all phenomena, the meditative stability named king of meditative stabilities, the meditative stability named seal of the king, the meditative stability named array of power, the meditative stability named sublimation [of all phenomena], the meditative stability named engaging with certainty in lexical explanations with respect to all phenomena,F.120.a the meditative stability named entry into knowledge of all phenomena, the meditative stability named observation of the ten directions, the meditative stability named seal of the gateway of all dhāraṇīs, the meditative stability named unimpaired by all phenomena,^[72] the meditative stability named natural seal absorbing all phenomena, the meditative stability named abiding in space, the meditative stability named purity of the three spheres, the meditative stability named unimpaired extrasensory power, the meditative stability named worthy repository, the meditative stability named shoulder ornament of the victory banner’s crest, the meditative stability named incineration of all afflictions, the meditative stability named dispelling of the army of the four māras, the meditative stability named lamp of wisdom, the meditative stability named sublimation through the strength of the ten powers, and the meditative stability named unattached, liberated, and uncovered like space should train in perfection of wisdom.

So it is that bodhisattva great beings who wish to attain these [meditative stabilities] and the other gateways of meditative stability should train in the perfection of wisdom.^[73]

“Moreover, Blessed Lord, bodhisattva great beings who wish to fulfill the aspirations of all beings should train in the perfection of wisdom. Furthermore, Blessed Lord, bodhisattva great beings who wish to fulfill the roots of virtue so that—because they will have perfected the roots of virtue—they do not regress to the three lower realms, are not born in inferior families, {Dt.119} do not regress to the level of the śrāvakas or the level of the pratyekabuddhas, or succumb to the great immaturity that bodhisattvas might have, should train in the perfection of wisdom.” F.120.b

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings succumb to great immaturity?”

The venerable Subhūti replied, “Venerable Śāradvatīputra, when bodhisattva great beings who lack skill in means practice the six perfections, in doing so by basing themselves with a lack of skill in means on the meditative stabilities of emptiness, signlessness, and wishlessness, they do not regress to the level of śrāvakas and pratyekabuddhas, but nor do they enter a bodhisattva’s full maturity. That is the immaturity of bodhisattva great beings.”

“Venerable Subhūti, why is that the immaturity of bodhisattva great beings?”

Subhūti replied, “Venerable Śāradvatīputra, that ‘immaturity’ of bodhisattva great beings is a craving for the Dharma.”

“Venerable Subhūti,” he asked, “what is craving for the Dharma?”

“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, they become attached and adhere to the notion they have that physical forms are empty, and similarly, they become attached and adhere to the notion they have that feelings, perceptions, formative predispositions, and consciousness are empty. Venerable Śāradvatīputra, these notions are the craving for the Dharma, indicative of the immaturity of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become attached and adhere to the notion they have that physical forms are impermanent, F.121.a and they become attached and adhere to the notion they have that feelings, perceptions, formative predispositions, and consciousness are impermanent. They become attached and adhere to the notion they have that physical forms are imbued with suffering; the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering; the notion that physical forms are not a self; the notion that feelings, perceptions, formative predispositions, and consciousness are not a self; the notion that physical forms are at peace; the notion that feelings, perceptions, formative predispositions, and consciousness are at peace; the notion that physical forms are empty; the notion that feelings, perceptions, formative predispositions, and consciousness are empty; the notion that physical forms are without signs; the notion that feelings, perceptions, formative predispositions, and consciousness are without signs; and the notion that physical forms are without aspirations. They become attached and adhere to the notion they have that feelings, perceptions, formative predispositions, and consciousness are without aspirations. These notions, Venerable Śāradvatīputra, are the craving for the Dharma indicative of the immaturity of bodhisattva great beings.

“They become attached and adhere to the notions they have that these physical forms are to be renounced, and that they should renounce physical forms;{Dt.120} that these feelings, perceptions, formative predispositions, and consciousness are to be renounced, and that they should renounce consciousness [and the other aggregates]; that this suffering should be comprehended, and that they should comprehend suffering; that this cause of suffering should be renounced, and that they should renounce the cause of suffering; that this cessation [of suffering] should be actualized, and that they should actualize the cessation [of suffering]; that this path should be cultivated, and that they should cultivate the path; that this is affliction and that is purification; that these attributes should be tended and F.121.b those attributes should not be tended; that bodhisattva great beings should do this and they should not do that; that this is the path of the bodhisattvas and that is not the path; that this is the training of the bodhisattvas and that is not the training; that this is the bodhisattvas’ perfection of generosity, and that is not the perfection of generosity; that this is the bodhisattvas’ perfection of ethical discipline, and that is not the perfection of ethical discipline; that this is the bodhisattvas’ perfection of tolerance, and that is not the perfection of tolerance; that this is the bodhisattvas’ perfection of perseverance, and that is not the perfection of perseverance; that this is the bodhisattvas’ perfection of meditative concentration, and that is not the perfection of meditative concentration; that this is the bodhisattvas’ perfection of wisdom, and that is not the perfection of wisdom; that this is the bodhisattvas’ skill in means, and that is not skill in means; and that this is the maturity of the bodhisattvas, and that is their immaturity.

These notions are the craving for the Dharma indicative of the immaturity of bodhisattva great beings.”

“Venerable Subhūti, what is the maturity of a bodhisattva great being?”

“Venerable Śāradvatīputra,” replied Subhūti, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the emptiness of external phenomena in the emptiness of internal phenomena, they do not observe the emptiness of internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of external phenomena,F.122.a they do not observe the emptiness of external phenomena in the emptiness of external and internal phenomena, they do not observe the emptiness of emptiness in the emptiness of external and internal phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of emptiness, they do not observe the emptiness of great extent in the emptiness of emptiness,{Dt.121} they do not observe the emptiness of emptiness in the emptiness of great extent, they do not observe the emptiness of ultimate reality in the emptiness of great extent, they do not observe the emptiness of great extent in the emptiness of ultimate reality, they do not observe the emptiness of conditioned phenomena in the emptiness of ultimate reality, they do not observe the emptiness of ultimate reality in the emptiness of conditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of conditioned phenomena, they do not observe the emptiness of conditioned phenomena in the emptiness of unconditioned phenomena, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of unconditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of nonexclusion in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of nonexclusion, they do not observe the emptiness of the unlimited in the emptiness of nonexclusion, they do not observe the emptiness of nonexclusion in the emptiness of the unlimited, they do not observe the emptiness of inherent existence in the emptiness of the unlimited, they do not observe the emptiness of the unlimited in the emptiness of inherent existence, they do not observe the emptiness of all intrinsic defining characteristics in the emptiness of inherent existence,F.122.b they do not observe the emptiness of inherent existence in the emptiness of all intrinsic defining characteristics, they do not observe the emptiness of all phenomena in the emptiness of all intrinsic defining characteristics, they do not observe the emptiness of all intrinsic defining characteristics in the emptiness of all phenomena, they do not observe the emptiness of nonapprehensibility in the emptiness of all phenomena, they do not observe the emptiness of all phenomena in the emptiness of nonapprehensibility, they do not observe the emptiness of nonentities in the emptiness of nonapprehensibility, they do not observe the emptiness of nonapprehensibility in the emptiness of nonentities, they do not observe the emptiness of essential nature in the emptiness of nonentities, they do not observe the emptiness of nonentities in the emptiness of essential nature,

they do not observe the emptiness of the essential nature of nonentities in the emptiness of essential nature, and they do not observe the emptiness of essential nature in the emptiness of the essential nature of nonentities. Venerable Śāradvatīputra, if bodhisattva great beings practice the perfection of wisdom accordingly, they will enter a bodhisattva’s full maturity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should train as follows: While they are training, they should by all means be aware of physical forms, but they should not give rise to conceits on account of those physical forms. They should be aware of feelings, perceptions, formative predispositions, and consciousness, but they should not give rise to conceits on account of those feelings, those perceptions, those formative predispositions, or that consciousness. They should be aware of the eyes, but they should not give rise to conceits on account of the eyes. They should be aware of the ears, the nose, the tongue, the body, and the mental faculty,F.123.a but they should not give rise to conceits on their account. They should be aware of sights, but they should not give rise to conceits on their account. They should be aware of sounds, odors, tastes, tangibles, and mental phenomena, but they should not give rise to conceits on their account. They should be aware of visual consciousness, but they should not give rise to conceits on that account. They should be aware of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness, but they should not give rise to conceits on their account. They should be aware of visually compounded sensory contact, but they should not give rise to conceits on that account. They should be aware of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact, but they should not give rise to conceits on their account. They should be aware of feelings conditioned by visually compounded sensory contact, but they should not give rise to conceits on their account.

They should be aware of 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, and feelings conditioned by mentally compounded sensory contact, but they should not give rise to conceits on their account. They should be aware of the earth element, but they should not give rise to conceits on that account. They should be aware of the water element, the fire element, the wind element, the space element, and the consciousness element, but they should not give rise to conceits on their account. They should be aware of ignorance, but they should not give rise to conceits on that account. They should be aware of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death, but they should not give rise to conceits on their account. They should be aware of the perfection of generosity,F.123.b but they should not give rise to conceits on that account. They should be aware of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, but they should not give rise to conceits on account of them, up to and including the perfection of wisdom. They should be aware of the emptiness of internal phenomena, but they should not give rise to conceits on account of that emptiness of internal phenomena. They should be aware of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, but they should not give rise to conceits on account of that emptiness of the essential nature of nonentities [and so forth].

They should be aware of the meditative concentrations, the immeasurable attitudes, and the formless absorptions, but they should not give rise to conceits on their account. They should be aware of the extrasensory powers, but they should not give rise to conceits on their account.B9

“They should be aware of the five eyes, but they should not give rise to conceits on their account. They should be aware of the applications of mindfulness, but they should not give rise to conceits on their account. They should be aware of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, but they should not give rise to conceits on their account. They should be aware of the truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the gateways to the meditative stabilities and dhāraṇīs, but should not give rise to conceits on their account. They should be aware of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, but should not give rise to conceits on their account.

“Venerable Śāradvatīputra, F.124.a when bodhisattva great beings practice the perfection of wisdom, they should not give rise to conceits even on account of the mind of enlightenment, nor should they give rise to conceits on account of the mind that is equal to the unequaled, nor should they give rise to conceits concerning the mind of vast extent. If you ask why, it is because that mind is not mind. The nature of the mind is luminosity.”

“Venerable Subhūti, what is luminosity—the intrinsic nature of mind?”

“Venerable Śāradvatīputra,” replied Subhūti, “mind neither has desire, nor is it without desire. {Dt.122} It neither has hatred, delusion, obsession, obscuration, impediment, latent impulses, fetters, mistaken views, or the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Venerable Śāradvatīputra, is the natural luminosity of the mind that bodhisattva great beings have.”^[74]

“Venerable Subhūti! Does this mind that is not the mind exist?”

“Venerable Śāradvatīputra,” replied Subhūti, “does that which is not mind exist or not exist? Is it apprehensible?”

“No, Venerable Subhūti!”

Subhūti then said, “Venerable Śāradvatīputra, if that which is not the mind has neither existence nor nonexistence, and if it is nonapprehensible, then, Venerable Śāradvatīputra, how can you be correct in asking, ‘Does this mind that is not the mind exist?’ ”

“Venerable Subhūti, what is that which is not the mind?”

“Venerable Śāradvatīputra,” replied Subhūti, “that which is not the mind is unchanging and without conceptual notions. That is the real nature of all phenomena. In it there is no mind. This is said to be inconceivable.” F.124.b

“Venerable Subhūti, just as the mind is unchanging and without conceptual notions, are physical forms also unchanging and without conceptual notions? Similarly, are feelings, perceptions, formative predispositions, and consciousness also unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, is the sensory element of the eyes also unchanging and without conceptual notions? Are the sensory element of sights and the sensory element of visual consciousness also unchanging and without conceptual notions? Are the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness also unchanging and without conceptual notions? Are the sense fields, the aggregates, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, and the gateways to the meditative stabilities and dhāraṇīs also unchanging F.125.a and without conceptual notions?

Are great loving kindness, great compassion, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas also unchanging and without conceptual notions? Are [all the attainments], up to and including all-aspect omniscience, also unchanging and without conceptual notions?”

“Venerable Śāradvatīputra, it is so!” replied Subhūti. “Just as the mind is unchanging and without conceptual notions, the aggregates, the sensory elements, the six sense fields, the links of dependent origination, the branches of enlightenment [and the other causal attributes], the four 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 gateways to the meditative stabilities and dhāraṇīs, great loving kindness, great compassion, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the attainments], up to and including all-aspect omniscience, are also unchanging and without conceptual notions.”

Then the venerable Śāradvatīputra said, “You have spoken well, Venerable Subhūti! Excellent, excellent, Venerable Subhūti! You are the son and heir of the Blessed Lord! Born from his mouth, arisen from the Dharma, {Dt.123} emanated by the Dharma, inheritor of the Dharma, not an inheritor of material things F.125.b but one who sees the dharmas in plain sight^[75] and witnesses them in the body, you are the one said by the Blessed Lord to be foremost among śrāvakas who practice without afflicted mental states, and this teaching of yours has all the likeness of that quality.

“Venerable Subhūti, bodhisattva great beings should indeed train in accordance with the perfection of wisdom; it should be understood that it is through doing so that bodhisattva great beings progress irreversibly; and it should be understood that bodhisattva great beings in that way do not part from the perfection of wisdom. But also, Venerable Subhūti, those who wish to train on the level of the śrāvakas should earnestly study, take up, uphold, recite, master, and focus their attention correctly on this very perfection of wisdom; those who wish to train on the level of the pratyekabuddhas should also earnestly study, take up, uphold, recite, master, and focus their attention correctly on this very perfection of wisdom, too; and indeed those who wish to train on the level of the bodhisattvas and the level of the buddhas should earnestly study, take up, uphold, recite, master, and focus their attention correctly on this very perfection of wisdom. If you ask why, it is because it is through this perfection of wisdom that the three vehicles in which bodhisattva great beings, śrāvakas, and pratyekabuddhas should train at all times, without interruption, are extensively taught.”

Chapter 5

The venerable Subhūti then F.126.a said to the Blessed One, “Blessed Lord, thus it is that I do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom?^[76]{Dt.124} Blessed Lord, for me, apprehending or finding thus neither an increase nor a decrease in any phenomena, to cause an increase or decrease in just the names bodhisattva or perfection of wisdom would be regrettable. Blessed Lord, those names, too, have no location, no presence, and no influence.^[77] Why?

It is because those names do not exist that those names have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease, and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases. If, Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease, and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even the names of consciousness [and the other aggregates] have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the eyes increase or decrease. F.126.b If, Blessed Lord, I do not apprehend or consider whether the eyes increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even the name of the eyes has no location, no presence, and no influence. If you ask why, since that name does not exist, it has no location, no presence, and no influence. Blessed Lord, I do not apprehend and do not consider whether the ears, nose, tongue, body, or mental faculty increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether the mental faculty [and so forth] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even the names of the mental faculty [and so forth] have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether sights increase or decrease. Nor do I apprehend or consider whether sounds, odors, tastes, tangibles, or mental phenomena increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether sights, sounds, odors, tastes, tangibles, or mental phenomena increase or decrease, {Dt.125} what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that F.127.a they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether visual consciousness increases or decreases. Nor do I apprehend and consider whether auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether visually compounded sensory contact increases or decreases. Nor do I apprehend and consider whether aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, F.127.b no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease. Nor do I apprehend and consider whether 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 increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease, and nor do I apprehend and consider whether 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 increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the earth element increases or decreases. Nor do I apprehend and consider whether the water element, the fire element, the wind element, the space element, or the consciousness element increases or decreases. Blessed Lord, I do not apprehend and do not consider whether ignorance increases or decreases.F.128.a Nor do I apprehend and consider whether formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease. I do not apprehend and do not consider whether the cessation of ignorance increases or decreases. Nor do I apprehend and consider whether the cessation of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease. Blessed Lord, I do not apprehend and do not consider whether desire, hatred, or delusion increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the sixty-two mistaken views increase or decrease. Accordingly, Blessed Lord, I do not apprehend and do not consider whether the self increases or decreases. Nor do I apprehend and consider whether sentient beings, life forms,living beings,life, living creatures, individuals,human beings,people, actors, agents, experiencers, knowers, or viewers increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether the self [and all those aforementioned phenomena and postulated subjects] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they are unstable,F.128.b intangible, and powerless.

“Blessed Lord, I do not apprehend and do not consider whether the perfection of generosity increases or decreases. Nor do I apprehend and consider whether the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the emptiness of internal phenomena increases or decreases. Nor do I apprehend and consider whether [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, increase or decrease. Nor do I apprehend and consider whether the applications of mindfulness increase or decrease. Nor do I apprehend and consider whether the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path increases or decreases.

“Blessed Lord, I do not apprehend and do not consider whether emptiness, signlessness, or wishlessness increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the meditative concentrations, the immeasurable attitudes, or the formless absorptions increase or decrease. Blessed Lord, I do not apprehend and do not consider whether the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of the body, the recollection of disillusionment [with cyclic existence], F.129.a the recollection of the inhalation and exhalation of breath, or the recollection of death increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the five eyes, the six extrasensory powers, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas increase or decrease. {Dt.126} Blessed Lord, if I do not apprehend and do not consider whether the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even that name has no location, no presence, and no influence. Why? Since that name does not exist, it has no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the dreamlike five acquisitive aggregates increase or decrease. Blessed Lord, I do not apprehend and do not consider whether that which is void increases or decreases. Nor do I apprehend and consider whether the five acquisitive aggregates that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, the moon in water, and a phantom emanation increase or decrease. Nor do I apprehend and consider whether that which is at peace, nonarising, nonceasing, nonoriginating, unconditioned, unafflicted, and unpurified increases or decreases. F.129.b

“Blessed Lord, I do not apprehend and do not consider whether the realm of phenomena increases or decreases. Nor do I apprehend and consider whether the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, the maturity of all phenomena, the very limit of reality, or the inconceivable realm increases or decreases. Blessed Lord, I do not apprehend and do not consider whether virtuous or nonvirtuous phenomena increase or decrease. Nor do I apprehend and consider whether mundane or supramundane phenomena increase or decrease. Nor do I apprehend and consider whether conditioned or unconditioned phenomena increase or decrease. Nor do I apprehend and consider whether contaminated or uncontaminated phenomena increase or decrease. Nor do I apprehend and consider whether past, future, or present events increase or decrease. Blessed Lord, I do not apprehend and do not consider whether events that are not past, not future, or not present increase or decrease. If you ask why, these are unconditioned. That which is unconditioned is not a past event, is not a future event, and is not a present event.

“Blessed Lord, I do not apprehend and do not consider whether that which is unconditioned increases or decreases. If you ask what is unconditioned, it is that which is nonarising, nondwelling, and nonperishing. Blessed Lord, I do not apprehend and do not consider whether the Blessed Lord [Buddha] increases or decreases. Blessed Lord, F.130.a I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease. Blessed Lord, I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether those tathāgatas, arhats, completely awakened buddhas, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom? And what should I teach to be a designation for the perfection of wisdom? Blessed Lord, even that name of the Lord Buddha has no location, no presence, and no influence. Even the name of the saṅgha and the term ‘bodhisattva’ have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases. F.130.b Blessed Lord, if I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even the name of the real nature of all phenomena has no location, no presence, and no influence. Why? Since that name does not exist, it has no location, no presence, and no influence.

“Moreover, Blessed Lord, the phenomena that the term bodhisattva might symbolize and the phenomena that it might designate cannot be expressed as anything at all—aggregates, sensory elements, sense fields, or [any other phenomena or attributes], up to and including the eighteen distinct qualities of the buddhas.{Dt.127} This is because they are merely designated as phenomena. Blessed Lord, this is just as nothing at all can be expressed by the designation dream, or just as nothing at all can be expressed by the designations magical display,echo,optical aberration,mirage,moon in water, or phantom emanation of the tathāgatas. Blessed Lord, this is just as nothing at all can be expressed by the designation space. Nothing at all can be expressed by the designation earth. Nothing at all can be expressed by the designations water,fire, or wind. Nothing at all can be expressed by the designation real nature. Nothing at all can be expressed by the designations unmistaken real nature,one and only real nature,actual reality,realm of phenomena,abiding nature of all phenomena,maturity of all phenomena, or very limit of reality.F.131.a Nothing at all can be expressed by the designation perfection of generosity. Nothing at all can be expressed by the designations perfection of ethical discipline,perfection of tolerance,perfection of perseverance,perfection of meditative concentration, or perfection of wisdom. Nothing at all can be expressed by the designation [aggregate of] ethical discipline. Nothing at all can be expressed by the designations [aggregate of] meditative stability,[aggregate of] wisdom,[aggregate of] liberation, or [aggregate of] seeing the wisdom of liberation. Nothing at all can be expressed by the designation entering the stream to nirvāṇa. Nothing at all can be expressed by the designation attributes of one entering the stream to nirvāṇa.

Nothing at all can be expressed by the designations destined for only one more rebirth,no longer subject to rebirth, or arhat. Nothing at all can be expressed by the designations attributes of an arhat [or the other fruits]. Nothing at all can be expressed by the designation individual enlightenment. Nothing at all can be expressed by the designation attributes of individual enlightenment. Nothing at all can be expressed by the designation bodhisattva. Nothing at all can be expressed by the designation attributes of a bodhisattva. Nothing at all can be expressed by the designation completely awakened buddha. Nothing at all can be expressed by the designation attributes of a completely awakened buddha, or [by the designations] virtuous or nonvirtuous,tainted or untainted by inadmissible transgressions,permanent or impermanent,imbued with happiness or suffering,with self or without self,at peace or not at peace,void or not void, or entity or nonentity.F.131.b Blessed Lord, for this reason I have said that inasmuch as I do not apprehend and do not consider whether all phenomena increase or decrease, it would be regrettable if there were anything designated as a bodhisattva or as the perfection of wisdom. Blessed Lord, such names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“So it is, Blessed Lord, that when the perfection of wisdom is expressed and revealed through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, {Dt.128} they will certainly attain realization, abiding on the level of an irreversible bodhisattva. The expression abiding means in the manner of nondwelling.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in physical forms, and they should not dwell in feelings, perceptions, formative predispositions, or consciousness. They should not dwell in the eyes, and they should not dwell in the ears, the nose, the tongue, the body, or the mental faculty. They should not dwell in sights, and they should not dwell in sounds, odors, tastes, tangibles, or mental phenomena. They should not dwell in visual consciousness, and they should not dwell in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness or F.132.a mental consciousness. They should not dwell in visually compounded sensory contact, and they should not dwell in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. They should not dwell in feelings conditioned by visually compounded sensory contact, and they should not dwell 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. They should not dwell in the earth element, and they should not dwell in the water element, the fire element, the wind element, the space element, or the consciousness element. They should not dwell in ignorance, and they should not dwell 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.

“If one were to ask why, Blessed Lord, it is because physical forms are empty of physical forms. The emptiness of physical forms is not physical forms, and emptiness does not exist elsewhere apart from physical forms. The nature of physical forms is indeed emptiness and emptiness indeed is physical forms. Feelings are empty of feelings. The emptiness of feelings is not feelings, and emptiness does not exist elsewhere apart from feelings. The nature of feelings is indeed emptiness and emptiness indeed is feelings. Perceptions are empty of perceptions. The emptiness of perceptions is not perceptions, and emptiness does not exist elsewhere apart from perceptions. F.132.b The nature of perceptions is indeed emptiness and emptiness indeed is perceptions. Formative predispositions are empty of formative predispositions. The emptiness of formative predispositions is not formative predispositions, and emptiness does not exist elsewhere apart from formative predispositions. The nature of formative predispositions is indeed emptiness and emptiness indeed is formative predispositions. Consciousness is empty of consciousness. The emptiness of consciousness is not consciousness, and emptiness does not exist elsewhere apart from consciousness. The nature of consciousness is indeed emptiness and emptiness indeed is consciousness. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings dwell in the perfection of wisdom, they should not dwell in physical forms, and they should not dwell in feelings, perceptions, formative predispositions, or consciousness.

“Blessed Lord, the eyes are empty of the eyes. The emptiness of the eyes is not the eyes, and emptiness does not exist elsewhere apart from the eyes. The nature of the eyes is indeed emptiness, and emptiness indeed is the eyes. The ears are empty of the ears. The emptiness of the ears is not the ears, and emptiness does not exist elsewhere apart from the ears. The nature of the ears is indeed emptiness, and emptiness indeed is the ears. The nose is empty of the nose. The emptiness of the nose is not the nose, and emptiness does not exist elsewhere apart from the nose. The nature of the nose is indeed emptiness, and emptiness indeed is the nose. The tongue is empty of the tongue. The emptiness of the tongue is not the tongue, and emptiness does not exist elsewhere apart from the tongue. The nature of the tongue is indeed emptiness, and emptiness indeed is the tongue. The body is empty of the body. The emptiness of the body is not the body, and emptiness does not exist elsewhere apart from the body.F.133.a The nature of the body is indeed emptiness, and emptiness indeed is the body. The mental faculty is empty of the mental faculty. The emptiness of the mental faculty is not the mental faculty, and emptiness does not exist elsewhere apart from the mental faculty. The nature of the mental faculty is indeed emptiness, and emptiness indeed is the mental faculty.{Dt.129} Sights are empty of sights. The emptiness of sights is not sights, and emptiness does not exist elsewhere apart from sights. The nature of sights is indeed emptiness, and emptiness indeed is sights. Sounds are empty of sounds. The emptiness of sounds is not sounds, and emptiness does not exist elsewhere apart from sounds. The nature of sounds is indeed emptiness, and emptiness indeed is sounds. Odors are empty of odors. The emptiness of odors is not odors, and emptiness does not exist elsewhere apart from odors.

The nature of odors is indeed emptiness, and emptiness indeed is odors. Tastes are empty of tastes. The emptiness of tastes is not tastes, and emptiness does not exist elsewhere apart from tastes. The nature of tastes is indeed emptiness, and emptiness indeed is tastes. Tangibles are empty of tangibles. The emptiness of tangibles is not tangibles, and emptiness does not exist elsewhere apart from tangibles. The nature of tangibles is indeed emptiness, and emptiness indeed is tangibles. Mental phenomena are empty of mental phenomena. The emptiness of mental phenomena is not mental phenomena, and emptiness does not exist elsewhere apart from mental phenomena. The nature of mental phenomena is indeed emptiness, and emptiness indeed is mental phenomena. Visual consciousness is empty of visual consciousness. The emptiness of visual consciousness is not visual consciousness, and emptiness does not exist elsewhere apart from visual consciousness. The nature of visual consciousness is indeed emptiness, and emptiness indeed is visual consciousness.F.133.b Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth]. The emptiness of mental consciousness [and so forth] is not mental consciousness [and so forth], and emptiness does not exist elsewhere apart from mental consciousness [and so forth]. The nature of mental consciousness [and so forth] is indeed emptiness, and emptiness indeed is mental consciousness [and so forth]. Visually compounded sensory contact is empty of visually compounded sensory contact. The emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness does not exist elsewhere apart from visually compounded sensory contact. The nature of visually compounded sensory contact is indeed emptiness, and emptiness indeed is visually compounded sensory contact.

Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth]. The emptiness of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from mentally compounded sensory contact [and so forth]. The nature of mentally compounded sensory contact [and so forth] is indeed emptiness, and emptiness indeed is mentally compounded sensory contact [and so forth]. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. The emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness does not exist elsewhere apart from feelings conditioned by visually compounded sensory contact. The nature of feelings conditioned by visually compounded sensory contact is indeed emptiness, and emptiness indeed is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact,F.134.a feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact [and so forth]. The emptiness of feelings conditioned by mentally compounded sensory contact [and so forth] is not feelings conditioned by mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from feelings conditioned by mentally compounded sensory contact [and so forth].

The nature of feelings conditioned by mentally compounded sensory contact [and so forth] is indeed emptiness, and emptiness indeed is feelings conditioned by mentally compounded sensory contact [and so forth]. The earth element is empty of the earth element. The emptiness of the earth element is not the earth element, and emptiness does not exist elsewhere apart from the earth element. The nature of the earth element is indeed emptiness, and emptiness indeed is the earth element. The water element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and so forth]. The emptiness of the consciousness element [and so forth] is not the consciousness element [and so forth], and emptiness does not exist elsewhere apart from the consciousness element [and so forth]. The nature of the consciousness element [and so forth] is indeed emptiness, and emptiness indeed is the consciousness element [and so forth].

“Blessed Lord, ignorance is empty of ignorance. The emptiness of ignorance is not ignorance, and emptiness does not exist elsewhere apart from ignorance. The nature of ignorance is indeed emptiness, and emptiness indeed is ignorance. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of aging and death [and so forth]. {Dt.130} The emptiness of aging and death [and so forth] is not aging and death [and so forth], and emptiness does not exist elsewhere apart from aging and death [and so forth]. F.134.b The nature of aging and death [and so forth] is indeed emptiness, and emptiness indeed is aging and death [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in ignorance, and they should not dwell 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.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of generosity. If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. The emptiness of the perfection of generosity is not the perfection of generosity, and emptiness does not exist elsewhere apart from the perfection of generosity. The nature of the perfection of generosity is indeed emptiness, and emptiness indeed is the perfection of generosity. They should not dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. If one were to ask why, it is because the perfection of wisdom [and so forth] are empty of the perfection of wisdom [and so forth]. The emptiness of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth], and emptiness does not exist elsewhere apart from the perfection of wisdom [and so forth]. The nature of the perfection of wisdom [and so forth] is indeed emptiness, and emptiness indeed is the perfection of wisdom [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the six perfections. F.135.a

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four applications of mindfulness. If one were to ask why, it is because the applications of mindfulness are empty of the applications of mindfulness. The emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness does not exist elsewhere apart from the applications of mindfulness. The nature of the applications of mindfulness is indeed emptiness, and emptiness indeed is the applications of mindfulness. They should not dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 meditative stabilities, the extrasensory powers, 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. If one were to ask why, Blessed Lord, it is because the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] are empty of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The emptiness of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] is not the eighteen distinct qualities of the buddhas [and all the aforementioned attributes], and emptiness does not exist elsewhere apart from the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The nature of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] is indeed emptiness, and emptiness indeed is the eighteen distinct qualities of the buddhas [and all the aforementioned attributes].

F.135.b Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eighteen distinct attributes of the buddhas [and the aforementioned attributes].

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in syllables. They should not dwell in the words that these form. They should not dwell in singular expressions, dual expressions, or plural expressions.^[78] If one were to ask why, Blessed Lord, it is because the syllables are empty of the syllables. The emptiness of the syllables is not the syllables, and emptiness does not exist elsewhere apart from the syllables. The nature of the syllables is indeed emptiness, and emptiness indeed is the syllables. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the syllables.

“Moreover, Blessed Lord, {Dt.131} when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers. If one were to ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. The emptiness of the extrasensory powers is not the extrasensory powers, and emptiness does not exist elsewhere apart from the extrasensory powers. The nature of the extrasensory powers is indeed emptiness, and emptiness indeed is the extrasensory powers. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers. F.136.a

“They should not dwell in the gateways of the meditative stabilities or the dhāraṇīs. If one were to ask why, Blessed Lord, it is because the dhāraṇī gateways [and so forth] are empty of the dhāraṇī gateways [and so forth]. The emptiness of the dhāraṇī gateways [and so forth] is not the dhāraṇī gateways [and so forth], and emptiness does not exist elsewhere apart from the dhāraṇī gateways [and so forth]. The nature of the dhāraṇī gateways [and so forth] is indeed emptiness, and emptiness indeed is the dhāraṇī gateways [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇīs [and so forth].

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent. If one were to ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. The emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness does not exist elsewhere apart from the impermanence of physical forms. The nature of the impermanence of physical forms is indeed emptiness, and emptiness indeed is the impermanence of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent. If one were to ask why, Blessed Lord, it is because the impermanence of consciousness [and so forth] is empty of the impermanence of consciousness [and so forth]. The emptiness of the impermanence of consciousness [and so forth] is not the impermanence of consciousness [and so forth], and emptiness does not exist elsewhere apart from the impermanence of consciousness [and so forth]. F.136.b The nature of the impermanence of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the impermanence of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are impermanent.

“They should not dwell in the notion that physical forms are imbued with suffering. If one were to ask why, it is because the suffering of physical forms is empty of the suffering of physical forms. The emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness does not exist elsewhere apart from the suffering of physical forms. The nature of the suffering of physical forms is indeed emptiness, and emptiness indeed is the nature of the suffering of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are imbued with suffering.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering. If one were to ask why, it is because the suffering of consciousness [and so forth] is empty of the suffering of consciousness [and so forth]. The emptiness of the suffering of consciousness [and so forth] is not the suffering of consciousness [and so forth], and emptiness does not exist elsewhere apart from the suffering of consciousness [and so forth]. The nature of the suffering of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the suffering of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that consciousness [and so forth] are imbued with suffering. F.137.a

“They should not dwell in the notion that physical forms are without self. If one were to ask why, it is because the nonself of physical forms is empty of the nonself of physical forms. The emptiness of the nonself of physical forms is not the nonself of physical forms, and emptiness does not exist elsewhere apart from the nonself of physical forms. The nature of the nonself of physical forms is indeed emptiness, and emptiness indeed is the nature of the nonself of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are without self.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are without self. If one were to ask why, it is because the nonself of consciousness [and so forth] is empty of the nonself of consciousness [and so forth]. The emptiness of the nonself of consciousness [and so forth] is not the nonself of consciousness [and so forth], and emptiness does not exist elsewhere apart from the nonself of consciousness [and so forth]. The nature of the nonself of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the nonself of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are without self. B10

“They should not dwell in the notion that physical forms are at peace. If one were to ask why, Blessed Lord, it is because the peace of physical forms F.137.b is empty of the peace of physical forms. The emptiness of the peace of physical forms is not the peace of physical forms, and emptiness does not exist elsewhere apart from the peace of physical forms. The peace of physical forms is indeed emptiness, and emptiness indeed is the peace of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are at peace. If one were to ask why, Blessed Lord, it is because the peace of consciousness [and so forth] is empty of the peace of consciousness [and so forth]. The emptiness of the peace of consciousness [and so forth] is not the peace of consciousness [and so forth], and emptiness does not exist elsewhere apart from the peace of consciousness [and so forth]. The peace of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the peace of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are at peace.

“They should not dwell in the notion that physical forms are empty. If one were to ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. The emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness does not exist elsewhere apart from the emptiness of physical forms. The emptiness of physical forms is indeed emptiness, and emptiness indeed is the emptiness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty. F.138.a

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are empty. If one were to ask why, Blessed Lord, it is because the emptiness of consciousness [and so forth] is empty of the emptiness of consciousness [and so forth]. The emptiness of the emptiness of consciousness [and so forth] is not the emptiness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the emptiness of consciousness [and so forth]. The emptiness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the emptiness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are empty.

“They should not dwell in the notion that physical forms are signless. If one were to ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. The emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness does not exist elsewhere apart from the signlessness of physical forms. The signlessness of physical forms is indeed emptiness, and emptiness indeed is the signlessness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are signless. If one were to ask why, Blessed Lord, it is because the signlessness of consciousness [and so forth] is empty of the signlessness of consciousness [and so forth]. F.138.b The emptiness of the signlessness of consciousness [and so forth] is not the signlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the signlessness of consciousness [and so forth]. The signlessness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the signlessness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are signless.

“They should not dwell in the notion that physical forms are wishless. If one were to ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. The emptiness of the wishlessness of physical forms is not the wishlessness of physical forms, and emptiness does not exist elsewhere apart from the wishlessness of physical forms. The wishlessness of physical forms is indeed emptiness, and emptiness indeed is the wishlessness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are wishless. If one were to ask why, Blessed Lord, it is because the wishlessness of consciousness [and so forth] is empty of the wishlessness of consciousness [and so forth]. The emptiness of the wishlessness of consciousness [and so forth] is not the wishlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the wishlessness of consciousness [and so forth]. The wishlessness of consciousness [and so forth] is indeed emptiness, and F.139.a emptiness indeed is the wishlessness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are wishless.

“They should not dwell in the notion that physical forms are void. If one were to ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. The emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness does not exist elsewhere apart from the voidness of physical forms. The voidness of physical forms is indeed emptiness, and emptiness indeed is the voidness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are void. If one were to ask why, Blessed Lord, it is because the voidness of consciousness [and so forth] is empty of the voidness of consciousness [and so forth]. The emptiness of the voidness of consciousness [and so forth] is not the voidness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the voidness of consciousness [and so forth]. The voidness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the voidness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are void. {Dt.132}

“Moreover, Blessed Lord, F.139.b when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature. If one were to ask why, Blessed Lord, it is because the real nature is empty of the real nature. The emptiness of the real nature is not the real nature, and emptiness does not exist elsewhere apart from the real nature. The real nature is indeed emptiness, and emptiness indeed is the real nature. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in reality. If one were to ask why, Blessed Lord, it is because reality is empty of reality. The emptiness of reality is not reality, and emptiness does not exist elsewhere apart from reality. Reality is indeed emptiness, and emptiness indeed is reality. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in reality.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in maturity with respect to all phenomena. If one were to ask why, F.140.a Blessed Lord, it is because maturity with respect to all phenomena is empty of maturity with respect to all phenomena. The emptiness of maturity with respect to all phenomena is not maturity with respect to all phenomena, and emptiness does not exist elsewhere apart from maturity with respect to all phenomena. Maturity with respect to all phenomena is indeed emptiness, and emptiness indeed is maturity with respect to all phenomena. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in maturity with respect to all phenomena.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality. If one were to ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. The emptiness of the very limit of reality is not the very limit of reality, and emptiness does not exist elsewhere apart from the very limit of reality. The very limit of reality with respect to all phenomena is indeed emptiness, and emptiness indeed is the very limit of reality. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are engaging in the conditioning of physical forms, but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of consciousness [and so forth], F.140.b but they are not practicing the perfection of wisdom. If one were to ask why, bodhisattva great beings who engage in conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in [unconditioned phenomena], up to and including the very limit of reality, with their minds maintaining notions of ‘I’ and ‘mine,’ then they are engaging in the conditioning of the very limit of reality [and so forth], but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of consciousness [and so forth], but they are not practicing the perfection of wisdom. If one were to ask why, bodhisattva great beings who engage in conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.

“If one were to ask why, Blessed Lord, it is because physical forms cannot be appropriated. The nonappropriation of physical forms is not physical forms, on account of the emptiness of its inherent existence. Feelings, perceptions, formative predispositions, and consciousness cannot be appropriated. The nonappropriation of consciousness [and so forth] is not consciousness [and so forth], on account of the emptiness of their inherent existence. F.141.a [Unconditioned phenomena], up to and including the very limit of reality, cannot be appropriated. The nonappropriation of the very limit of reality [and other unconditioned phenomena] is not the very limit of reality [and so forth], on account of the emptiness of their inherent existence. The perfection of wisdom also cannot be appropriated, on account of the emptiness of its inherent existence. {Dt.133}

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should determine that all phenomena are the emptiness of inherent existence. They should determine that there is no mental wandering whatsoever, concerning anything at all. Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, and indeterminate maṇḍala of meditative stability, known as the nonappropriation of all phenomena, which is not misappropriated by or shared in common with any of the śrāvakas and pratyekabuddhas.

“Bodhisattva great beings who engage in this maṇḍala of meditative stability become emancipated in all-aspect omniscience. But even this all-aspect omniscience cannot be appropriated, on account of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of all intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, F.141.b the emptiness of essential nature, and the emptiness of the essential nature of nonentities. If one were to ask why, it is because this [all-aspect omniscience] cannot be expressed by means of distinguishing marks, in that afflicted mental states arise from distinguishing marks.

“What, one might ask, constitute those distinguishing marks? Physical forms are distinguishing marks. Feelings are distinguishing marks. Perceptions are distinguishing marks. Consciousness is a distinguishing mark. The eyes are distinguishing marks. The ears, the nose, the tongue, the body, and the mental faculty are distinguishing marks. Sights are distinguishing marks. Sounds, odors, tastes, tangibles, and mental phenomena are distinguishing marks. Visual consciousness is a distinguishing mark. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are distinguishing marks. Visually compounded sensory contact is a distinguishing mark. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are distinguishing marks. Feelings conditioned by visually compounded sensory contact are distinguishing marks. 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, and feelings conditioned by mentally compounded sensory contact are distinguishing marks. The earth element is a distinguishing mark. The water element, the fire element, the wind element, the space element, and the consciousness element are distinguishing marks. Fundamental ignorance is a distinguishing mark. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are distinguishing marks. The perfection of generosity is a distinguishing mark.F.142.a The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are distinguishing marks.

The emptiness of internal phenomena is a distinguishing mark. The emptiness of external phenomena and the emptiness of external and internal phenomena are distinguishing marks. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are distinguishing marks. The applications of mindfulness are distinguishing marks. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all distinguishing marks. Syllables are distinguishing marks. Singular expressions are distinguishing marks. Dual expressions are distinguishing marks. Plural expressions are distinguishing marks. All these are said to be afflictive.{Dt.134}

“If this perfection of wisdom could be apprehended as a distinguishing mark, the wandering mendicant Śreṇika would indeed not have gained faith in this omniscient wisdom.^[79]

“What you may ask, is faith? It implies conviction, ideation, volition, reliance, attention, appraisal, and scrutiny with respect to the perfection of wisdom— F.142.b neither through distinguishing marks nor through the absence of distinguishing marks. Therefore, this [perfection of wisdom] should be appropriated by means of the nonappropriation of distinguishing marks and nondistinguishing marks. The wandering mendicant Śreṇika indeed became a follower [of the Great Vehicle] endowed with faith, owing to the power of his resolution with respect to this omniscient knowledge, and he subsequently entered into it through his own ephemeral knowledge. Having entered into it in that manner, he did not appropriate physical forms, nor did he appropriate feelings, perceptions, formative predispositions, or consciousness, because he did not apprehend any thing, empty of its own defining characteristics, that could be appropriated. If one were to ask why, it is because he did not observe that knowledge as internally due to the attainment of clear realization. Nor did he observe it as externally due to the attainment of clear realization, and nor did he observe it as externally and internally due to the attainment of clear realization. Nor did he observe that knowledge as anything else due to the attainment of clear realization.

“If one were to ask why, it is because he did not observe anything that could engender that realization, any realization that could be engendered, or anything from which^[80] that realization could be engendered. He did not observe that knowledge to be inside physical forms, nor did he observe that knowledge to be inside feelings, perceptions, formative predispositions, or consciousness. He did not observe that knowledge to be outside physical forms, nor did he observe that knowledge to be outside feelings, perceptions, formative predispositions, or consciousness.F.143.a He did not observe that knowledge to be outside and inside physical forms, nor did he observe that knowledge to be outside and inside feelings, perceptions, formative predispositions, or consciousness. He did not observe that knowledge to be anything other than physical forms, nor did he observe that knowledge to be anything other than feelings, perceptions, formative predispositions, and consciousness. He did not observe that knowledge to be inside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be outside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be outside and inside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be anything other than [unconditioned phenomena], up to and including the very limit of reality. This formulation explains how the wandering mendicant Śreṇika, after making this resolution, entered as a follower endowed with faith into the knowledge of all-aspect omniscience since he did not apprehend anything at all, taking reality as his standard. Having made that resolution, he did not appropriate anything at all because he was without distinguishing marks and focused no attention on them.

Inasmuch as all phenomena cannot be grasped and cannot be relinquished, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not give rise to conceits about anything,{Dt.135} he did not give rise to conceits even on the basis of nirvāṇa.

“Blessed Lord, owing to the nonappropriation of all phenomena, [bodhisattvas] do not grasp physical forms, and they do not grasp feelings, perceptions, formative predispositions, or consciousness. F.143.b Owing to the nonappropriation of all phenomena, they do not grasp the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, or unconditioned phenomena, the real nature, reality, the realm of phenomena, the abiding nature of all phenomena, the maturity of all phenomena, or the very limit of reality. This is indeed the perfection of bodhisattva great beings because it is the perfection that cannot be transcended.

“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely. As long as the applications of mindfulness have not been perfected, as long as the correct exertions, the supports for miraculous ability, the faculties, the powers, the seven branches of enlightenment, and the noble eightfold path have not been perfected, and as long as the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation,F.144.a the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely. If one were to ask why, it is because those aspirations are not aspirations, those applications of mindfulness are not applications of mindfulness; those correct exertions, supports for miraculous ability, faculties, powers, and branches of enlightenment; that noble eightfold path; and those truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, gateways of the meditative stabilities and dhāraṇīs, ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, and eighteen distinct qualities of the buddhas are not the eighteen distinct qualities of the buddhas [and so forth]. They are not anything at all, nor are they not anything at all.

“Blessed Lord, this nonappropriation of physical forms, F.144.b and this nonappropriation of feelings, perceptions, formative predispositions, and consciousness, due to the fact that no phenomena can be grasped, and this nonappropriation of [unconditioned phenomena], up to and including the very limit of reality, due to the fact that no phenomena can be grasped, is the perfection of wisdom of bodhisattva great beings.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate what is this perfection of wisdom, whose is this perfection of wisdom, how is this perfection of wisdom, and for what purpose is this perfection of wisdom. When bodhisattva great beings practice the perfection of wisdom, if, while making this investigation and pondering it, they observe that the nonexistence and nonapprehensibility of anything at all denote the perfection of wisdom, why, one might ask, do they make this observation? Blessed Lord, it is because all phenomena are nonexistent and nonapprehensible. But if they practice while wondering whether this nonexistence and nonapprehensibility of anything at all is the perfection of wisdom, then they are not practicing the perfection of wisdom.”

Then, the venerable Śāradvatīputra addressed the venerable Subhūti: “Venerable Subhūti, what are the phenomena that do not exist and that are nonapprehensible?” {Dt.136}

“Venerable Śāradvatīputra,” replied Subhūti, “owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, F.145.a the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities—owing to all these—the perfection of wisdom is nonexistent and nonapprehensible, and also the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities that physical forms are nonexistent and nonapprehensible, and that feelings, perceptions, formative predispositions, and consciousness are nonexistent and nonapprehensible. Venerable Śāradvatīputra, even the emptiness of internal phenomena is nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, F.145.b the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities that the sense fields, the sensory elements, and the links of dependent origination are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the perfections are nonexistent and nonapprehensible, that the thirty-seven factors conducive to enlightenment are nonexistent and nonapprehensible, and that 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the fruit of entering the stream to nirvāṇa is nonexistent and nonapprehensible, and that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, the fruit of arhatship, the fruit of individual enlightenment, knowledge of the path, and all-aspect omniscience are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the real nature is nonexistent and nonapprehensible, and that reality, the realm of phenomena, F.146.a the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that those entering the stream to nirvāṇa are nonexistent and nonapprehensible, and that those destined for only one more rebirth, those who will no longer be subject to rebirth, arhats, pratyekabuddhas, bodhisattvas, and buddhas are also nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, since internal phenomena are nonapprehensible, the emptiness of internal phenomena is nonexistent and nonapprehensible. Since external phenomena are nonapprehensible, the emptiness of external phenomena is nonexistent and nonapprehensible. Since external and internal phenomena are nonapprehensible, the emptiness of both external and internal phenomena is nonexistent and nonapprehensible. Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not disheartened, not intimidated, not afraid, not terrified, and will not be terrified, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”

“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”

“Venerable Śāradvatīputra,” replied the venerable Subhūti, “physical forms are without the inherent nature of physical forms, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings are without the inherent nature of feelings, F.146.b perceptions are without the inherent nature of perceptions, formative predispositions are without the inherent nature of formative predispositions, and consciousness is without the inherent nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination are without the inherent nature of the links of dependent origination [and so forth]; the perfection of generosity is without the inherent nature of the perfection of generosity; the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are without the inherent nature of the perfection of wisdom [and so forth]; the emptiness of internal phenomena is without the inherent nature of the emptiness of internal phenomena; [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are without the inherent nature of the emptiness of the essential nature of nonentities [and so forth]; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas,F.147.a the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all without the inherent nature of the eighteen distinct qualities of the buddhas [and so forth]; entering the stream to nirvāṇa is without the inherent nature of entering the stream to nirvāṇa; having one more rebirth, no longer being subject to rebirth, arhatship,individual enlightenment, and [the other attainments], up to and including all-aspect omniscience, are without the inherent nature of all-aspect omniscience [and so forth]; the real nature is without the inherent nature of the real nature; and the unmistaken real nature, the unalienable real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are all without the inherent nature of the very limit of reality [and so forth].

This is correctly and definitively cognized by bodhisattva great beings when they practice the perfection of wisdom.

“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.”

“Venerable Subhūti, what is the inherent nature of physical forms? What is the inherent nature of feelings, perceptions, formative predispositions, and consciousness? {Dt.137} What is the inherent nature of the sense fields, the sensory elements, and the links of dependent origination? What is the inherent nature of [unconditioned phenomena], up to and including the very limit of reality?”

“Venerable Śāradvatīputra,” replied Subhūti, “the inherent nature of physical forms is nonentity. The inherent nature of feelings, perceptions, formative predispositions, and consciousness is nonentity. The inherent nature of the sense fields, the sensory elements, and F.147.b the links of dependent origination is nonentity. The inherent nature of [unconditioned phenomena], up to and including the very limit of reality, is nonentity.

“Moreover, Venerable Śāradvatīputra, physical forms are without the defining characteristics of physical forms. Feelings, perceptions, formative predispositions, and consciousness are without the defining characteristics of consciousness [and so forth]. The sense fields are without the defining characteristics of the sense fields. The sensory elements are without the defining characteristics of the sensory elements. The links of dependent origination are without the defining characteristics of the links of dependent origination. The [unconditioned phenomena], up to and including the very limit of reality, are without the defining characteristics of the very limit of reality [and so forth]. Even defining characteristics are without the nature of defining characteristics. Even the inherent nature of defining characteristics is without the inherent nature of defining characteristics.”

“Venerable Subhūti, will bodhisattva great beings who undertake this training be emancipated in all-aspect omniscience?”

“Yes!” replied Subhūti. “Bodhisattva great beings who undertake this training will be emancipated in all-aspect omniscience. If you ask why, Venerable Śāradvatīputra, it is because all phenomena are unborn [in cyclic existence] {Dt.138} and unemancipated [in nirvāṇa].”

“Venerable Subhūti, why are all phenomena unborn and unemancipated?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms. In them birth is not apprehended, nor is emancipation apprehended. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. In them birth is not apprehended, nor is emancipation apprehended. [Unconditioned phenomena], up to and including the very limit of reality, are empty of the very limit of reality [and so forth]. In them birth is not apprehended, nor is emancipation apprehended.

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience. Commensurate with their approach to all-aspect omniscience, F.148.a they will attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks. Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, these bodhisattva great beings do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views. Since they do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views, they will never be conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring beings to maturation, they will never be born in the inferior realms. They will proceed from one buddhafield to another buddhafield, bringing beings to maturation and refining the buddhafields. They will never be separated from the lord buddhas until they attain consummate buddhahood in unsurpassed, complete enlightenment.

“It is thus, Venerable Śāradvatīputra, that bodhisattva great beings who wish to attain these attributes and excellences have practiced this perfection of wisdom with unrelenting perseverance. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.”

Chapter 6

The venerable Subhūti then said to the Blessed One, F.148.b “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with physical forms, then they are merely engaging with distinguishing marks and are not practicing the perfection of wisdom. {Dt.139} If they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are permanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with suffering, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, then they are engaging with distinguishing marks.

“If they engage with the notion that physical forms are endowed with self, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are endowed with self, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are without self, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are without self, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are at peace, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are at peace, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are not at peace, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are not at peace, then they are engaging with distinguishing marks. F.149.a If they engage with the notion that physical forms are void, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are not void, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are not void, then they are engaging with distinguishing marks.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with the notions that the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness, imbued with suffering, endowed with self, without self, at peace, not at peace, void, or not void, then they are engaging with distinguishing marks.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage with the notion ‘I am practicing the perfection of wisdom,’ then they are engaging with distinguishing marks. Those bodhisattva great beings are engaging with distinguishing marks. Blessed Lord, F.149.b if bodhisattva great beings engage with the notion, ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ then they are also engaging with distinguishing marks. One should know this to be the lack of skillful means that bodhisattva great beings might have.”

Then the venerable Subhūti said, “Venerable Śāradvatīputra, when bodhisattvas practice the perfection of wisdom, if they are intent on, perceive, and find sustenance in physical forms, then they are engaged in the conditioning of physical forms. They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. I say that they will not be released from great sufferings. If they are intent on, perceive, and find sustenance in feelings, perceptions, formative predispositions, or consciousness, then they are engaged in the conditioning of consciousness [and so forth]. They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. They are described as not being released from great sufferings. {Dt.140}

“When bodhisattva great beings practice the perfection of wisdom, if they are intent on, perceive, and find sustenance in the eyes; if they are intent on, perceive, and find sustenance in the ears, nose, tongue, body, or mental faculty; if they are intent on, perceive, and find sustenance in sights; if they are intent on, perceive, and find sustenance in sounds, odors, tastes, tangibles, or mental phenomena; if they are intent on, perceive, and find sustenance in visual consciousness;F.150.a if they are intent on, perceive, and find sustenance in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; if they are intent on, perceive, and find sustenance in visually compounded sensory contact; if they are intent on, perceive, and find sustenance in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; if they are intent on, perceive, and find sustenance in feelings conditioned by visually compounded sensory contact; if they are intent on, perceive, and find sustenance 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; if they are intent on, perceive, and find sustenance in ignorance; if they are intent on, perceive, and find sustenance 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; or if they are intent on, perceive, and find sustenance in the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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 five eyes, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then they are engaged in the conditioning of the eighteen distinct qualities of the buddhas [and so forth].

F.150.b They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. They are described as not being released from great sufferings.

“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly attain manifest buddhahood in unsurpassed, complete enlightenment? That would be impossible!

“Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skill in means.”

“Venerable Subhūti, how may one know, when bodhisattva great beings are practicing the perfection of wisdom, that they do possess skill in means?”

“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, and do not engage with physical forms; do not engage with feelings, perceptions, formative predispositions, or consciousness; do not engage with the distinguishing marks of physical forms; do not engage with the distinguishing marks of feelings, perceptions, formative predispositions, or consciousness; do not engage with the notion that physical forms are permanent; do not engage with the notion that physical forms are impermanent, the notion that physical forms are imbued with happiness, the notion that physical forms are imbued with suffering, the notion that physical forms are endowed with self, the notion that physical forms are without self, the notion that physical forms are at peace, the notion that physical forms are not at peace, the notion that physical forms are empty, the notion that physical forms are not empty, the notion that physical forms are with signs, the notion that physical forms are without signs, the notion that physical forms are with aspirations, the notion that physical forms are without aspirations, the notion that physical forms are void, or the notion that physical forms are not void; and do not engage with the notion that feelings, perceptions, formative predispositions, or consciousness are permanent;F.151.a do not engage with the notion that these are impermanent, the notion that they are imbued with happiness, the notion that they are imbued with suffering, the notion that they are endowed with self, the notion that they are without self, the notion that they are at peace, the notion that they are not at peace, the notion that they are empty, the notion that they are not empty, the notion that they are with signs, the notion that they are without signs,{Dt.141} the notion that they are with aspirations, the notion that they are without aspirations, the notion that they are void, or the notion that they are not void, then at that time one should know that those bodhisattva great beings do possess skill in means.

“If you were to ask why, Venerable Śāradvatīputra, it is because the emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and the nature of physical forms is indeed emptiness. The emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the aforementioned aggregates]. Consciousness [and the other aggregates] are not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and the nature of consciousness is indeed emptiness. The emptiness of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas is not the eighteen distinct qualities of the buddhas [and so forth]. The eighteen distinct qualities of the buddhas [and so forth] are not other than emptiness,F.151.b nor is emptiness other than the eighteen distinct qualities of the buddhas [and so forth]. Emptiness is indeed the eighteen distinct qualities of the buddhas [and so forth], and the eighteen distinct qualities of the buddhas [and so forth] are indeed emptiness. Venerable Śāradvatīputra, one should know that bodhisattva great beings who practice the perfection of wisdom in that manner do possess skill in means.

B11

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner will have the good fortune to attain manifest buddhahood in unsurpassed, complete enlightenment. Even when they are practicing the perfection of wisdom, they do not accept that they are practicing it. Even when they are not practicing it, they do not accept that they are not practicing it. Even when they are both practicing and not practicing it, they do not accept that they are [both practicing] and not practicing it. Even when they are neither practicing nor not practicing it, they do not accept that they are [neither practicing nor] not practicing it.”

“Why, Venerable Subhūti, when bodhisattva great beings practice the perfection of wisdom, do they not accept that they are practicing it even when they are practicing it? Why do they not accept that they are not practicing it even when they are not practicing it? Why do they not accept that they are both practicing and not practicing it, even when they are both practicing and not practicing it? Why do they not accept that they are [neither practicing nor] not practicing it, even when they are neither practicing nor not practicing it?”

“Venerable Śāradvatīputra,” replied Subhūti, “this is because they do not apprehend the intrinsic nature of the perfection of wisdom. If you ask why, it is because the perfection of wisdom has the intrinsic nature of nonentity. That, Venerable Śāradvatīputra, is the formulation explaining how, when bodhisattva great beings practice the perfection of wisdom, they do not accept that they are practicing it; nor indeed do they accept that they are not practicing it; nor do they accept that they are [both practicing and] not practicing it, even when they are both practicing and not practicing it; F.152.a nor do they accept that they are [neither practicing nor] not practicing it, even when they are neither practicing nor not practicing it. If one were to ask why, it is because they have understood that all phenomena have the intrinsic nature of nonentity, and have not appropriated them.

“When bodhisattva great beings practice the perfection of wisdom in this manner, if they are not disheartened, not intimidated, not afraid, not terrified, and will not be terrified, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings are approaching all-aspect omniscience. {Dt.142}

“This all-aspect omniscience indeed is without duality and cannot be divided into two because all phenomena are without intrinsic nature. It is the meditative stability of bodhisattva great beings called the nonarising of all phenomena.^[81] It is spacious, supreme, and indeterminate, and it cannot be misappropriated by any śrāvakas or pratyekabuddhas. Bodhisattva great beings who engage in this meditative stability will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Venerable Subhūti, do bodhisattva great beings who engage with this meditative stability alone swiftly attain consummate buddhahood in unsurpassed, complete enlightenment, or are there also other meditative stabilities similar to it?”

“Venerable Śāradvatīputra,” replied Subhūti, “there are indeed other meditative stabilities, engaging with which bodhisattva great beings swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Venerable Subhūti, engaging with which other meditative stabilities will bodhisattva great beings swiftly attain consummate buddhahood in unsurpassed, complete enlightenment?”

Subhūti replied,F.152.b “Venerable Śāradvatīputra,^[82] (1) there is the meditative stability of bodhisattva great beings named heroic valor. Engaging with this meditative stability, bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. Similarly, (2) there is the meditative stability named precious seal. (3) There is the meditative stability named lion’s play.^[83] (4) There is the meditative stability named beautiful moon. (5) There is the meditative stability named crest of the moon’s victory banner. (6) There is the meditative stability named surpassing all phenomena.^[84] (7) There is the meditative stability named seal of all phenomena. (8) There is the meditative stability named surveying the crown pinnacle.^[85] (9) There is the meditative stability named certainty in the realm of phenomena. (10) There is the meditative stability named crest of certainty’s victory banner. (11) There is the meditative stability named vajra. (12) There is the meditative stability named seal of entry into all phenomena. (13) There is the meditative stability named consecrated as a king of meditative stabilities.

^[86] (14) There is the meditative stability named diffusion of light rays.^[87] (15) There is the meditative stability named array of power.^[88] (16) There is the meditative stability named sublimation [of all phenomena]. (17) There is the meditative stability named engaging with certainty in lexical explanations.^[89] (18) There is the meditative stability named entry into designations.^[90] (19) There is the meditative stability named observation of spatial directions.^[91] (20) There is the meditative stability named receiving the seal.^[92] (21) There is the meditative stability named unimpaired.^[93] (22) There is the meditative stability named oceanic seal gathering all phenomena. (23) There is the meditative stability named permeation of space.

^[94] (24) There is the meditative stability named vajra maṇḍala.^[95] (25) There is the meditative stability named shoulder ornament of the victory banner’s crest.^[96]F.153.a (26) There is the meditative stability named crest of power.^[97] (27) There is the meditative stability named pursuit of the stream.^[98] (28) There is the meditative stability named yawning lion.^[99] (29) There is the meditative stability named out of order.^[100] (30) There is the meditative stability named repudiation of mental afflictions.^[101] (31) There is the meditative stability named illumination. (32) There is the meditative stability named unseeking. (33) There is the meditative stability named no fixed abode. (34) There is the meditative stability named free from mentation. (35) There is the meditative stability named taintless lamp.

^[102] (36) There is the meditative stability named boundless light.^[103] (37) There is the meditative stability named illuminator.^[104] (38) There is the meditative stability named total illumination. (39) There is the meditative stability named pure sanctuary.^[105] (40) There is the meditative stability named immaculate light.{Dt.143} (41) There is the meditative stability named bringer of joy.^[106] (42) There is the meditative stability named lightning lamp.^[107] (43) There is the meditative stability named inexhaustible.^[108] (44) There is the meditative stability named unvanquished.^[109] (45) There is the meditative stability named majestic. (46) There is the meditative stability named free from extinction.^[110] (47) There is the meditative stability named unmoving. (48) There is the meditative stability named without fear.^[111] (49) There is the meditative stability named lamp of the sun. (50) There is the meditative stability named immaculate moon. (51) There is the meditative stability named lamp of wisdom.

^[112] (52) There is the meditative stability named pure appearance.^[113] (53) There is the meditative stability named illuminating. (54) There is the meditative stability named engaging in performance.^[114] (55) There is the meditative stability named crest of wisdom.^[115] (56) There is the meditative stability named vajra-like.^[116] (57) There is the meditative stability named stability of mind. (58) There is the meditative stability named observing everything.^[117] (59) There is the meditative stability named consecrated. (60) There is the meditative stability named jewel cusp. (61) There is the meditative stability named seal of the Dharma.^[118]F.153.b (62) There is the meditative stability named sameness of all phenomena. (63) There is the meditative stability named renunciation of delight. (64) There is the meditative stability named sublimation of phenomena.^[119] (65) There is the meditative stability named dispersal. (66) There is the meditative stability named distinguishing the terms associated with all phenomena.

^[120] (67) There is the meditative stability named establishing the sameness of letters.^[121] (68) There is the meditative stability named devoid of letters.^[122] (69) There is the meditative stability named eradication of referents.^[123] (70) There is the meditative stability named unmodified.^[124] (71) There is the meditative stability named no aspect. (72) There is the meditative stability named ascertainment of names.^[125] (73) There is the meditative stability named roaming. (74) There is the meditative stability named devoid of darkness.^[126] (75) There is the meditative stability named engaging in conduct. (76) There is the meditative stability named unwavering. (77) There is the meditative stability named transcendence of the range.^[127] (78) There is the meditative stability named accumulation of all attributes. (79) There is the meditative stability named abiding without mentation.^[128] (80) There is the meditative stability named blossoming and vibrance of the flowers of virtue. (81) There is the meditative stability named endowed with the factors conducive to enlightenment. (82) There is the meditative stability named boundless eloquence.

^[129] (83) There is the meditative stability named equal to the unequaled.^[130] (84) There is the meditative stability named transcending all phenomena.^[131] (85) There is the meditative stability named utterly devoid of delimitation.^[132] (86) There is the meditative stability named dispelling of doubt. (87) There is the meditative stability named without settled focus.^[133] (88) There is the meditative stability named single array.^[134] (89) There is the meditative stability named manifest attainment of aspects.^[135] (90) There is the meditative stability named unity.^[136] (91) There is the meditative stability named nonexclusion. (92) There is the meditative stability named comprehension of all bases of rebirth [through realization].

^[137]F.154.a (93) There is the meditative stability named entrance to symbols and sounds. (94) There is the meditative stability named devoid of vocalic syllables.^[138] (95) There is the meditative stability named burning lamp. (96) There is the meditative stability named purification of defining characteristics.^[139] (97) There is the meditative stability named nondistinguished.^[140] (98) There is the meditative stability named endowed with all finest aspects.^[141] (99) There is the meditative stability named absence of joy with respect to all happiness and suffering. (100) There is the meditative stability named inexhaustible cornucopia.^[142] (101) There is the meditative stability named dhāraṇī intelligence.^[143] (102) There is the meditative stability named complete elimination of right and wrong. (103) There is the meditative stability named calming of all deviations and obstacles.

^[144] (104) There is the meditative stability named absence of disharmony.^[145] (105) There is the meditative stability named taintless light. (106) There is the meditative stability named endowed with the essence. (107) There is the meditative stability named taintless light of the full moon.^[146] (108) There is the meditative stability named lightning light.{Dt.144} (109) There is the meditative stability named great ornament.^[147] (110) There is the meditative stability named illuminator of all worlds.^[148] (111) There is the meditative stability named sameness of meditative stability. (112) There is the meditative stability named taintless principle devoid of impurities.^[149] (113) There is the meditative stability named convergence in nonaffliction.^[150] (114) There is the meditative stability named engaging in remaining without an objective support.

^[151] (115) There is the meditative stability named abiding in the real nature without mentation. (116) There is the meditative stability named tamed by dispelling the misery of corporeality.^[152] (117) There is the meditative stability named obliterating defects of speech, transforming them as if into space.^[153] And,F.154.b Śāradvatīputra, (118) there is the meditative stability named unattached, liberated, and uncovered like space. By engaging with these meditative stabilities, bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. And there are also countless and inestimable other gateways of meditative stability and dhāraṇī, like these, through which bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”

Then, through the power of the Buddha, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, genuine perfect buddhas of the past have indeed prophesied that any bodhisattva great being who dwells in those meditative stabilities will attain unsurpassed, complete enlightenment. The tathāgatas, arhats, completely awakened buddhas who are presently alive, residing in the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, also prophesied that those bodhisattva great beings will attain unsurpassed, complete enlightenment.

“Bodhisattva great beings do not even observe those meditative stabilities. They will not give rise to conceits on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ F.155.a All such conceptual imaginations are absent and will not arise.” {Dt.145}

“Venerable Subhūti, are bodhisattva great beings who dwell in these meditative stabilities prophesied by the tathāgatas, arhats, completely awakened buddhas?”

“Venerable Śāradvatīputra, that is not the case!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, the perfection of wisdom, the meditative stabilities, and bodhisattva great beings are not distinct from one another. Rather, the perfection of wisdom itself constitutes the meditative stabilities. The meditative stabilities themselves constitute the bodhisattvas. The bodhisattvas themselves constitute the meditative stabilities.”

“Venerable Subhūti, if the meditative stabilities and the bodhisattvas are not distinct from one another, and if the meditative stabilities are themselves the bodhisattvas, and the bodhisattvas are themselves the meditative stabilities owing to the sameness of all phenomena, is it then possible to teach those meditative stabilities?”

“Venerable Śāradvatīputra, it is not!” replied Subhūti.

“Venerable Subhūti, do those noble children perceive these meditative stabilities?”

“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.

“How do they not perceive them?”

“Because they are without conceptual thought,” replied Subhūti.

“How are they without conceptual thought?”

“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those noble children have no conceptual thoughts regarding those meditative stabilities. That, Venerable Śāradvatīputra, is the formulation explaining how those noble children are not conscious of those meditative stabilities. They do not perceive them.”

“Why are they not conscious, and why do they not perceive them?” F.155.b

“They are not conscious and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.

Then the Blessed Lord congratulated the venerable Subhūti with these words: “Well said, Subhūti! Well said! You, whom I have declared to be foremost among śrāvakas practicing free from afflicted mental states, have spoken these words eloquently! So it is that bodhisattva great beings should indeed train in the perfection of wisdom, {Dt.146} and they should train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They should train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings train in the perfection of wisdom without apprehending anything, and do they train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity without apprehending anything? Do they train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas, without apprehending anything?”

“Śāradvatīputra,” replied the Blessed Lord, “when bodhisattva great beings train accordingly, they do train in the perfection of wisdom without apprehending anything, and they do train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity without apprehending anything. They do train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas, without apprehending anything.” F.156.a

Then the venerable Śāradvatīputra asked, “Blessed Lord, what is it that they do not apprehend?”

The Blessed Lord replied, “Owing to the utter purity [of all phenomena], they do not apprehend a self. They do not apprehend sentient beings, life forms,living beings,life, living creatures, individuals,human beings,people, actors, experiencers, knowers, [or viewers]. Owing to the utter purity [of all phenomena], they do not apprehend the aggregates, the sense fields, the sensory elements, or the links of dependent origination. Owing to the utter purity [of all phenomena], they do not apprehend [the truth of] suffering. Owing to the utter purity [of all phenomena], they do not apprehend [the truths of] the cause of suffering, the cessation of suffering, or the path that leads to it. Owing to the utter purity [of all phenomena], they do not apprehend the realm of desire. Owing to the utter purity [of all phenomena], they do not apprehend the realm of form. Owing to the utter purity [of all phenomena], they do not apprehend the realm of formlessness. Owing to the utter purity [of all phenomena], they do not apprehend the perfections. Owing to the utter purity [of all phenomena], they do not apprehend the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, 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. Owing to the utter purity [of all phenomena], they do not apprehend those who enter the stream to nirvāṇa. Owing to the utter purity [of all phenomena], they do not apprehend those who are destined for only one more rebirth, those who will not be reborn, those who have attained arhatship, or pratyekabuddhas.

F.156.b Owing to the utter purity [of all phenomena], they do not apprehend bodhisattvas. Owing to the utter purity [of all phenomena], they do not apprehend enlightenment. Owing to the utter purity [of all phenomena], they do not apprehend buddhas.”

“Blessed Lord, what is that purity?”

“Purity indicates that all phenomena are nonarising, unceasing, neither afflicted nor purified, nonemerging, nonapprehensible, and unconditioned,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, without apprehending anything.”

“Blessed Lord, in what phenomena do bodhisattva great beings who train accordingly then train?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly, do not train in anything at all. {Dt.147} If you ask why, Śāradvatīputra, it is because these phenomena are nonexistent in the ways that ordinary people are fixated on them.”

“Blessed Lord, how then do these phenomena exist?”

“They exist to the extent that they do not exist, and accordingly, since they do not exist, they are said to be nonexistent,” replied the Blessed One.

“Blessed Lord,” he asked, “why are these phenomena that do not exist said to exist?”

“Śāradvatīputra,” replied the Blessed One, “it is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that physical forms are nonexistent. It is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that feelings, perceptions, formative predispositions, and consciousness are nonexistent. Similarly, it is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that [the causal attributes], up to and including the factors conducive to enlightenment, are nonexistent. It is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are nonexistent. F.157.a

“However, ordinary people, through their fixations on phenomena that are nonexistent, become fixated on their cravings. By imagining phenomena that are nonexistent, they become fixated on that which is nonexistent, and through their adherence to the two extremes of eternalism and nihilism, they do not know and they do not see. After imagining those phenomena that are nonexistent, they become fixated on the [aggregates that constitute] name and form. They become fixated on the applications of mindfulness, and they become fixated on [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since, owing to their fixation on these phenomena, they imagine phenomena that are nonexistent, they do not know and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms. They neither know nor see feelings, perceptions, formative predispositions, or consciousness. They neither know nor see the sense fields, the sensory elements, or the links of dependent origination. They neither know nor see the thirty-seven factors conducive to enlightenment, They neither know nor see the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. {Dt.148}

“In such ways, due to which they are counted among ‘ordinary people,’ they will not attain emancipation, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the levels of the śrāvakas or the pratyekabuddhas. They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical forms. They lack the conviction that [all phenomena and attainments], up to and including enlightenment, are empty of enlightenment [and so forth]. Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline, the perfection of tolerance,F.157.b the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They are not stable in the irreversible [sublime] levels, and they are not stable in [the causal and fruitional attributes], up to and including the eighteen distinct attributes of the buddhas. They are said to be ‘fixated.’^[154] If you ask how they are fixated, they are fixated on physical forms, and they are fixated on feelings, perceptions, formative predispositions, and consciousness. They are fixated on the eyes, and they are fixated on the ears, the nose, the tongue, the body, and the mental faculty. They are fixated on the sense fields, the sensory elements, and the links of dependent origination. They are fixated on desire, hatred, and delusion.

They are fixated on opinions. They are fixated on the [attributes and attainments], up to and including enlightenment. That is why they are called ‘ordinary people.’ ”

“Blessed Lord, are bodhisattva great beings who train in such ways not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train in such ways are not training in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”

“Blessed Lord, why are those bodhisattvas not training in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, F.158.a and the perfection of generosity. They have conceived of and become fixated on all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They have conceived of and become fixated on 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on [the attainments], up to and including all-aspect omniscience. Śāradvatīputra, those are the formulations explaining how bodhisattva great beings do not train in the perfection of wisdom, and how they will not be emancipated in all-aspect omniscience.” {Dt.149}

“Blessed Lord, in that case, by what means do bodhisattva great beings train in the perfection of wisdom, and, by training accordingly, how do they become emancipated in all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they do not apprehend and do not observe all-aspect omniscience. F.158.b When bodhisattva great beings practice the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, they do not apprehend and do not observe the perfection of generosity [and so forth]. When they practice [the other attributes and attainments], up to and including all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience. Śāradvatīputra, bodhisattva great beings who train in the perfection of wisdom in that manner will be emancipated in all-aspect omniscience, without apprehending anything. Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner, and train in the perfection of wisdom in that manner, will be emancipated in all-aspect omniscience, without apprehending anything.”

“Blessed Lord,” he asked, “With respect to what will they be emancipated in all-aspect omniscience, without apprehending anything?” {Dt.150}

The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience without apprehending anything with respect to the emptiness of internal phenomena, and, without apprehending anything with respect to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.”

Chapter 7

Then the venerable Subhūti inquired of the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. {Dt.151} Blessed Lord, how should I respond to that question? Suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, will be emancipated in all-aspect omniscience; F.159.a or if this illusory person, after training in [the causal attributes], up to and including the factors conducive to enlightenment, will be emancipated in all-aspect omniscience; or if this illusory person, after training in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will be emancipated in all-aspect omniscience, or if he or she will attain all-aspect omniscience. Blessed Lord, how should I respond to such questioning?”

“Subhūti,” replied the Blessed One, “in that case, I will ask you a counter-question, which you may answer as best you can. Subhūti, do you think that physical forms are one thing, and that illusions are another, or do you think that feelings, perceptions, formative predispositions, and consciousness are one thing, and that illusions are another?”

“No, Blessed Lord!” he replied.

The Blessed One then asked, “Subhūti, do you think that the eyes are one thing and that illusions are another; or do you think that the ears, nose, tongue, body, and mental faculty are one thing and illusions another; or do you think that sights are one thing and illusions another; or do you think that sounds, odors, tastes, tangibles, and mental phenomena are one thing and illusions another; or do you think that visual consciousness is one thing and illusions another; or do you think that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are one thing and illusions another; or do you think that visually compounded sensory contact is one thing and illusions another, or do you think that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are one thing and illusions another; or do you think that feelings conditioned by visually compounded sensory contact are one thing and illusions another; F.159.b or do you think that 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, and feelings conditioned by mentally compounded sensory contact are one thing and illusions another?” {Dt.152}

“No, Blessed Lord!” he replied.

“Subhūti, do you think that [the causal attributes], up to and including the factors conducive to enlightenment, are one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied. {Dt.153}

“Subhūti, do you think that [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that enlightenment is one thing and illusions another?” asked the Blessed One.

“No, Blessed Lord!” he replied. “Blessed Lord, physical forms are not one thing and illusions another. Physical forms are themselves illusion, and illusion itself is physical forms. Blessed Lord, feelings, perceptions, formative predispositions, and consciousness are not one thing and illusions another. Consciousness [and the aforementioned aggregates] are themselves illusion, and illusion itself is consciousness [and the aforementioned aggregates]. Blessed Lord, the eyes are not one thing and illusions another. The eyes themselves are illusion, and illusion itself is the eyes. Blessed Lord, the ears, nose, tongue, body, and mental faculty are not one thing and illusions another. The mental faculty [and so forth] are themselves illusion, and illusion itself is the mental faculty [and so forth]. Blessed Lord, sights are not one thing and illusions another.F.160.a Sights themselves are illusion, and illusion itself is sights. Blessed Lord, sounds, odors, tastes, tangibles, and mental phenomena are not one thing and illusions another. Mental phenomena [and so forth] are themselves illusion, and illusion itself is mental phenomena [and so forth]. Blessed Lord, visual consciousness is not one thing and illusions another. Visual consciousness itself is illusion, and illusion itself is visual consciousness. Blessed Lord, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are not one thing and illusions another. Mental consciousness [and so forth] are themselves illusion, and illusion itself is mental consciousness [and so forth]. Blessed Lord, visually compounded sensory contact is not one thing and illusions another. Visually compounded sensory contact is itself illusion, and illusion itself is visually compounded sensory contact. Blessed Lord, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not one thing and illusions another.

Mentally compounded sensory contact [and so forth] are themselves illusion, and illusion itself is mentally compounded sensory contact [and so forth]. Blessed Lord, feelings conditioned by visually compounded sensory contact are not one thing and illusions another. Feelings conditioned by visually compounded sensory contact are themselves illusion, and illusion itself is feelings conditioned by visually compounded sensory contact. Blessed Lord, 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, and feelings conditioned by mentally compounded sensory contact are not one thing and illusions another. Feelings conditioned by mentally compounded sensory contact [and so forth] are themselves illusion, and F.160.b illusion itself is feelings conditioned by mentally compounded sensory contact [and so forth]. Blessed Lord, [the causal attributes], up to and including the factors conducive to enlightenment, are not one thing and illusions another. The factors conducive to enlightenment [and so forth] are themselves illusion, and illusion itself is the factors conducive to enlightenment [and so forth]. Blessed Lord, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not one thing and illusions another. The eighteen distinct qualities of the buddhas [and so forth] are themselves illusion, and illusion itself is the eighteen distinct qualities of the buddhas [and so forth]. Blessed Lord, [the attainments], up to and including enlightenment, are not one thing and illusions another. Enlightenment is itself illusion, and illusion itself is enlightenment.”

“Subhūti, do you think that there is arising or cessation with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti, do you think that there is affliction or purification with respect to that illusion?” asked the Blessed One.

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that that which is without arising, cessation, affliction, or purification can train in the perfection of wisdom and be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience? Similarly, do you think that it can train in the perfections of meditative concentration, perseverance, tolerance, ethical discipline, and generosity, or in the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, or in [the causal and fruitional attributes], from the thirty-seven factors conducive to enlightenment up to the eighteen distinct qualities of the buddhas, and be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience?” F.161.a

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that the notion, symbol, designation, or term bodhisattva applies to these five acquisitive aggregates, or to [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that on the basis of a mere notion, symbol, designation, or term one can apprehend arising, cessation, affliction, or purification with respect to these five acquisitive aggregates, or to [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he replied.

“Subhūti,” asked the Blessed One, “do you think that that which is without notion, without symbol, without designation, without conventional expression, without name, without denomination, without corporeal form, without physical actions, without speech, without verbal actions, without mind, without mental actions, without arising, without ceasing, without affliction, and without purification can train in the perfection of wisdom and then be emancipated in all-aspect omniscience, or that it will [subsequently] attain all-aspect omniscience? Similarly, do you think that it can train in the perfections of meditative concentration, perseverance, tolerance, ethical discipline, and generosity, or in the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, or in [the causal and fruitional attributes], from the thirty-seven factors conducive to enlightenment up to the eighteen distinct qualities of the buddhas, and be emancipated in all-aspect omniscience, F.161.b or that it will [subsequently] attain all-aspect omniscience?”

“No, Blessed Lord!” he replied.

“Subhūti, so it is that when bodhisattva great beings have trained in the perfection of wisdom, by way of not apprehending anything, they will be emancipated in all-aspect omniscience. They will attain all-aspect omniscience,” said the Blessed One.

“Blessed Lord, bodhisattva great beings who train in the perfection of wisdom accordingly should train in unsurpassed, complete enlightenment, in the manner of an illusory person. If one were to ask why, Blessed Lord, it is so that these five aggregates might be entirely understood to resemble an illusory person.”

“Subhūti, do you think that these five aggregates can train in the perfection of wisdom and be emancipated in all-aspect omniscience?” {Dt.154} asked the Blessed One.

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because the five aggregates have an intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

“Subhūti, do you think that these five aggregates can, in a dreamlike manner, train in the perfection of wisdom and be emancipated in all-aspect omniscience?” asked the Blessed One.

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because dreams have an intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

“Subhūti, do you think that these five aggregates can, in the manner of a magical display, in the manner of an echo, in the manner of an optical aberration, in the manner of the moon in water, in the manner of a mirage, or in the manner of a phantom, train in the perfection of wisdom and be emancipated in all-aspect omniscience?” asked the Blessed One. F.162.a

“No, Blessed Lord!” he replied. “And if one were to ask why, Blessed Lord, it is because magical displays have the intrinsic nature of nonentity, echoes have the intrinsic nature of nonentity, optical aberrations have the intrinsic nature of nonentity, the moon in water has the intrinsic nature of nonentity, mirages have the intrinsic nature of nonentity, phantoms have the intrinsic nature of nonentity, and the intrinsic nature of nonentity is nonapprehensible.”

The Blessed One said, “So it is, Subhūti, that physical forms are like a dream, feelings are like a dream, perceptions are like a dream, formative predispositions are like a dream, and consciousness is like a dream. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a magical display, and feelings, perceptions, formative predispositions, and consciousness are like a magical display. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like an echo, and feelings, perceptions, formative predispositions, and consciousness are like an echo. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like an optical aberration, and feelings, perceptions, formative predispositions, and consciousness are like an optical aberration. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like the moon in water, and feelings, perceptions, formative predispositions, and consciousness are like the moon in water. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a mirage, and feelings, perceptions, formative predispositions, and consciousness are like a mirage. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Subhūti, physical forms are like a phantom, and feelings,F.162.b perceptions, formative predispositions, and consciousness are like a phantom.

What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five aggregates. Owing to the emptiness of internal phenomena, these are not apprehended, and owing to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, these are not apprehended.”

“Blessed Lord, in that case, will bodhisattva great beings who have newly embarked upon the [Great] Vehicle not be afraid, fearful, and terrified when they hear this teaching?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who newly embark on the [Great] Vehicle will be afraid, fearful, and terrified if they are unskilled in the perfection of wisdom, and if they are not taken in hand by a spiritual mentor.”

“Blessed Lord, when bodhisattva great beings hear this teaching, what is the skill in means that enables them to practice the perfection of wisdom without being afraid, without being fearful, and without being terrified?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, because their intention is directed toward all-aspect omniscience, while they discern that physical forms are impermanent they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, {Dt.155} and consciousness are impermanent they do not apprehend that. This, Subhūti, is the skill in means through which bodhisattva great beings practice the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because their intention is directed toward all-aspect omniscience, while they discern that physical forms are imbued with suffering they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering F.163.a they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are not a self they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are not a self they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are at peace they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are at peace they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are empty they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are empty they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are signless they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are signless they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are without aspirations they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are without aspirations they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are unconditioned they do not apprehend that.

While they discern that feelings, perceptions, formative predispositions, and consciousness are unconditioned they do not apprehend that. Because their intention is directed toward all-aspect omniscience, while they discern that physical forms are void they do not apprehend that. While they discern that feelings, perceptions, formative predispositions, and consciousness are void they do not apprehend that. This, Subhūti, is the skill in means of bodhisattva great beings who practice the perfection of wisdom.F.163.b

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are impermanent they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are impermanent they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are imbued with suffering they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are not a self they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are not a self they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are at peace they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are at peace they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are empty they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are empty they do not apprehend that.

Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are signless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are signless they do not apprehend that.F.164.a Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are wishless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are wishless they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are unconditioned they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are unconditioned they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that physical forms are void they do not apprehend that. Because they focus their attention with all-aspect omniscience in mind, while they discern that feelings, perceptions, formative predispositions, and consciousness are void they do not apprehend that. This, Subhūti, is the skillful means through which bodhisattva great beings practice the perfection of wisdom.

“Subhūti, bodhisattva great beings, keeping that reflection in mind, teach to all beings the doctrine that physical forms are impermanent by way of not apprehending it, and teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, by way of not apprehending it. They teach the doctrine that physical forms are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, by way of not apprehending it; and they teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, by way of not apprehending it. This, Subhūti, F.164.b is the undiminished perfection of generosity that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the impermanent aspect of physical forms but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the impermanent aspect of feelings, perceptions, formative predispositions, and consciousness but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the aspect by which physical forms are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, but do so by way of not apprehending it. Since the direction of their attention is not that of śrāvakas or pratyekabuddhas, they focus their attention on the aspect by which feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void, but do so by way of not apprehending it. This, Subhūti, is the undiminished perfection of ethical discipline that bodhisattva great beings have. By possessing this, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern, are receptive to, and observe that all those phenomena are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, F.165.a and void. This is the perfection of tolerance that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are impermanent, by way of not apprehending it; they also discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, by way of not apprehending it. They discern that physical forms are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it. They discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, that they are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it. Not to give up focusing their attention with all-aspect omniscience in mind and not to forsake perseverance is the bodhisattva great beings’ perfection of perseverance. By having it, bodhisattva great beings will not be afraid, fearful, or terrified.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are impermanent F.165.b by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. They discern that physical forms are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. They discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, that they are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void, by way of not apprehending it, and deny any opportunity for the ways śrāvakas and pratyekabuddhas direct their attention, or for other nonvirtuous actions apart from those, to impede the attainment of enlightenment. This is the perfection of meditative concentration that bodhisattva great beings have. By having it, bodhisattva great beings will not be afraid, fearful, or terrified. B12

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, because they focus their attention with all-aspect omniscience in mind they discern that physical forms are not empty of the emptiness of physical forms, but that the nature of physical forms is emptiness, and that emptiness is indeed physical forms.^[155] [They discern] that consciousness [and the other aggregates] are not empty of the emptiness of feelings, perceptions, formative predispositions, or consciousness, but that the nature of consciousness [and so forth] is emptiness, and that emptiness F.166.a is indeed consciousness [and so forth]. [They discern] that the eyes are not empty of the emptiness of the eyes, but that the nature of the eyes is emptiness, and that emptiness is indeed the eyes. [They discern] that the mental faculty [and so forth] are not empty of the emptiness of the ears, nose, tongue, body, or mental faculty, but that the nature of the mental faculty [and so forth] is emptiness, and that emptiness is indeed the mental faculty [and so forth]. [They discern] that sights are not empty of the emptiness of sights, but that the nature of sights is emptiness, and that emptiness is indeed sights. [They discern] that mental phenomena [and so forth] are not empty of the emptiness of sounds, odors, tastes, tangibles, or mental phenomena, but that the nature of mental faculty [and so forth] is emptiness, and that emptiness is indeed mental phenomena [and so forth]. [They discern] that visual consciousness is not empty of the emptiness of visual consciousness, but that the nature of visual consciousness is emptiness, and that emptiness is indeed visual consciousness. [They discern] that mental consciousness [and so forth] are not empty of the emptiness of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness, but that the nature of mental consciousness [and so forth] is emptiness, and that emptiness is indeed mental consciousness [and so forth].

[They discern] that visually compounded sensory contact is not empty of the emptiness of visually compounded sensory contact, but that the nature of visually compounded sensory contact is emptiness, and that emptiness is indeed visually compounded sensory contact. [They discern] that mentally compounded sensory contact [and so forth] are not empty of the emptiness of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact, but that the nature of mentally compounded sensory contact [and so forth] is emptiness, and that emptiness is indeed mentally compounded sensory contact [and so forth]. [They discern] that feelings conditioned by visually compounded sensory contact is not empty of the emptiness of feelings conditioned by visually compounded sensory contact, but that the nature of feelings conditioned by visually compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact.F.166.b [They discern] that feelings conditioned by mentally compounded sensory contact [and so forth] are not empty of the emptiness of 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, but that the nature of feelings conditioned by mentally compounded sensory contact [and so forth] is emptiness, and that emptiness is indeed feelings conditioned by mentally compounded sensory contact [and so forth].

“[They discern] that the applications of mindfulness are not empty of the emptiness of the applications of mindfulness, but that the nature of the applications of mindfulness is emptiness, and that emptiness is indeed the applications of mindfulness. [They discern] that the distinct qualities of the buddhas [and the other causal and fruitional attributes] are not empty of the emptiness of the distinct qualities of the buddhas [and so forth], but that the nature of the distinct qualities of the buddhas [and so forth] is emptiness, and that emptiness is indeed the distinct qualities of the buddhas [and so forth]. This, Subhūti, is the skillful means of bodhisattva great beings who practice the perfection of wisdom. {Dt.156} Bodhisattva great beings who possess this skillful means will not be afraid, fearful, or terrified on hearing this teaching.”

Subhūti then asked, “Blessed Lord, who are the spiritual mentors by whom bodhisattva great beings are accepted and through whom they will not be afraid, fearful, or terrified on hearing this teaching?”

“Subhūti,” replied the Blessed One, “the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that physical forms are impermanent, and who do not dedicate any of the roots of virtuous actions F.167.a to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, and who do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that physical forms are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that physical forms are not a self, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are not a self. They are those who, by way of not apprehending it, teach the doctrine that physical forms are at peace, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are at peace. They are those who, by way of not apprehending it, teach the doctrine that physical forms are empty, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are empty. They are those who, by way of not apprehending it, teach the doctrine that physical forms are signless, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are signless. They are those who, by way of not apprehending it, teach the doctrine that physical forms are wishless, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are wishless.F.167.b They are those who, by way of not apprehending it, teach the doctrine that physical forms are unconditioned, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that physical forms are void, and who, by way of not apprehending it, teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are void.

None of them dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that the eyes are impermanent, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are impermanent. They are those who, by way of not apprehending it, teach the doctrine that the eyes are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that the eyes are not a self, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are not a self. They are those who, by way of not apprehending it, teach the doctrine that the eyes are at peace, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are at peace. They are those who, by way of not apprehending it, teach the doctrine that the eyes are empty, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are empty. They are those who, by way of not apprehending it, teach the doctrine that the eyes are signless,F.168.a and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body and mental faculty are signless. They are those who, by way of not apprehending it, teach the doctrine that the eyes are wishless, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are wishless. They are those who, by way of not apprehending it, teach the doctrine that the eyes are unconditioned, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are unconditioned.

They are those who, by way of not apprehending it, teach the doctrine that the eyes are void, and who, by way of not apprehending it, teach the doctrine that the ears, nose, tongue, body, and mental faculty are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that sights are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that sights are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that sights are not a self, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are not a self.F.168.b They are those who, by way of not apprehending it, teach the doctrine that sights are at peace, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are at peace. They are those who, by way of not apprehending it, teach the doctrine that sights are empty, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are empty. They are those who, by way of not apprehending it, teach the doctrine that sights are signless, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are signless. They are those who, by way of not apprehending it, teach the doctrine that sights are wishless, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are wishless.

They are those who, by way of not apprehending it, teach the doctrine that sights are unconditioned, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that sights are void, and who, by way of not apprehending it, teach the doctrine that sounds, odors, tastes, tangibles, and mental phenomena are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that visual consciousness is impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness,F.169.a tactile consciousness, and mental consciousness are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is imbued with suffering, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is not a self, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are not a self. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is at peace, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are at peace. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is empty, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty.

They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is signless, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness,F.169.b and mental consciousness are signless. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is wishless, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are wishless. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is unconditioned, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that visual consciousness is void, and who, by way of not apprehending it, teach the doctrine that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are void. None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact,F.170.a lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is imbued with suffering, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is not a self, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not a self. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is at peace, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are at peace.

They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is empty, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is signless, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are signless.F.170.b They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is wishless, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are wishless. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is unconditioned, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that visually compounded sensory contact is void, and who, by way of not apprehending it, teach the doctrine that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are void.

None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are impermanent, and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are impermanent,F.171.a and do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are imbued with suffering, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are imbued with suffering. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are not a self, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are not a self.

They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are at peace, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are at peace. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are empty, and who, by way of not apprehending it, teach the Dharma that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty.F.171.b They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are signless, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are signless. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are wishless, and who, by way of not apprehending it, teach the Dharma that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are wishless.

They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are unconditioned, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unconditioned. They are those who, by way of not apprehending it, teach the doctrine that feelings arising from visually compounded sensory contact are void, and who, by way of not apprehending it, teach the doctrine that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are void.F.172.a None of these dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“Moreover, Subhūti, the spiritual mentors of bodhisattva great beings are those who, by way of not apprehending it, teach the doctrine that [the causal attributes], up to and including the factors conducive to enlightenment, are impermanent, and who, by way of not apprehending it, teach the doctrine that these [causal attributes] are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void. They, by way of not apprehending it, teach the doctrine in order that the factors conducive to enlightenment might be cultivated, and they do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience. They are those who, by way of not apprehending it, teach the doctrine that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are impermanent, and who, by way of not apprehending it, teach the doctrine that these [fruitional attributes] are imbued with suffering, that they are not a self, that they are at peace, that they are empty, that they are signless, that they are wishless, that they are unconditioned, and that they are void.

“By way of not apprehending it, they teach the doctrine in order that the distinct qualities of the buddhas might be cultivated. By way of not apprehending it, they teach the doctrine in order that [the attainments], up to and including all-aspect omniscience, might be cultivated; and, by way of not apprehending it, they teach the doctrine in order that these [attainments], up to and including enlightenment, might be cultivated; and they do not dedicate any of the roots of virtuous actions to the level of the śrāvakas or to the level of the pratyekabuddhas, or to anything other than all-aspect omniscience.

“One should know these, Subhūti, to be the spiritual mentors of bodhisattva great beings. F.172.b These are the spiritual mentors by whom bodhisattva great beings are accepted and through whom they will not be afraid, fearful, or terrified on hearing this perfection of wisdom.” {Dt.157}

Subhūti then asked, “Blessed Lord! How is it that when bodhisattva great beings practice the perfection of wisdom, they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How do they, unskilled, fall into the clutches of evil associates and how are they abandoned by spiritual mentors?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom without the attention they focus having all-aspect omniscience in mind, they will cultivate and apprehend that perfection of wisdom, and give rise to conceits on the basis of that perfection of wisdom. They will cultivate and apprehend the perfection of meditative concentration, and give rise to conceits on the basis of that perfection of meditative concentration. They will cultivate and apprehend the perfection of perseverance, and give rise to conceits on the basis of that perfection of perseverance. They will cultivate and apprehend the perfection of tolerance, and give rise to conceits on the basis of that perfection of tolerance. They will cultivate and apprehend the perfection of ethical discipline, and give rise to conceits on the basis of that perfection of ethical discipline. They will cultivate and apprehend the perfection of generosity, and give rise to conceits on the basis of that perfection of generosity. One should know, Subhūti, that such bodhisattva great beings are unskilled in the practice of the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom F.173.a without the attention they focus having all-aspect omniscience in mind, they focus attention on the notion that physical forms are the emptiness of internal phenomena. They focus attention on the notion that physical forms are the emptiness of external phenomena, they focus attention on the notion that physical forms are the emptiness of external and internal phenomena, and they focus attention on the notion that physical forms are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena. They focus attention on the notion that consciousness [and so forth] are the emptiness of external phenomena, they focus attention on the notion that consciousness [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that consciousness [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.^[156]

“They focus attention on the notion that the eyes are the emptiness of internal phenomena, they focus attention on the notion that the eyes are the emptiness of external phenomena, they focus attention on the notion that the eyes are the emptiness of external and internal phenomena, and they focus attention on the notion that the eyes are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that the ears, nose, tongue, body, and mental faculty are the emptiness of internal phenomena, they focus attention on the notion that the mental faculty [and so forth] are the emptiness of external phenomena, they focus attention on the notion that the mental faculty [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that the mental faculty [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that sights are the emptiness of internal phenomena, they focus attention on the notion that sights are the emptiness of external phenomena, they focus attention on the notion that sights are the emptiness of external and internal phenomena, and they focus attention on the notion that sights are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that sounds, odors, tastes, tangibles, and mental phenomena are the emptiness of internal phenomena, they focus attention on the notion that mental phenomena [and so forth] are the emptiness of external phenomena, F.173.b they focus attention on the notion that mental phenomena [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that mental phenomena [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that visual consciousness is the emptiness of internal phenomena, they focus attention on the notion that visual consciousness is the emptiness of external phenomena, they focus attention on the notion that visual consciousness is the emptiness of external and internal phenomena, and they focus attention on the notion that visual consciousness is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are the emptiness of internal phenomena, they focus attention on the notion that mental consciousness [and so forth] are the emptiness of external phenomena, they focus attention on the notion that mental consciousness [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that mental consciousness [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that visually compounded sensory contact is the emptiness of internal phenomena, they focus attention on the notion that visually compounded sensory contact is the emptiness of external phenomena, they focus attention on the notion that visually compounded sensory contact is the emptiness of external and internal phenomena, and they focus attention on the notion that visually compounded sensory contact is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that mentally compounded sensory contact [and so forth] are the emptiness of external phenomena, they focus attention on the notion that mentally compounded sensory contact [and so forth] are the emptiness of external and internal phenomena, F.174.a and they focus attention on the notion that mentally compounded sensory contact [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of external phenomena, they focus attention on the notion that feelings conditioned by visually compounded sensory contact are the emptiness of external and internal phenomena, and they focus attention on the notion that feelings conditioned by visually compounded sensory contact are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that 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, and feelings conditioned by mentally compounded sensory contact are the emptiness of internal phenomena, they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are the emptiness of external phenomena, they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that feelings conditioned by mentally compounded sensory contact [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“They focus attention on the notion that the earth element is the emptiness of internal phenomena, they focus attention on the notion that the earth element is the emptiness of external phenomena, they focus attention on the notion that the earth element is the emptiness of external and internal phenomena, and they focus attention on the notion that the earth element is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that the water element, the fire element, F.174.b the wind element, the space element, and the consciousness element are the emptiness of internal phenomena, they focus attention on the notion that the consciousness element [and so forth] are the emptiness of external phenomena, they focus attention on the notion that the consciousness element [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that the consciousness element [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“They focus attention on the notion that ignorance is the emptiness of internal phenomena, they focus attention on the notion that ignorance is the emptiness of external phenomena, they focus attention on the notion that ignorance is the emptiness of external and internal phenomena, and they focus attention on the notion that ignorance is [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They focus attention on the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are the emptiness of internal phenomena, they focus attention on the notion that aging and death [and so forth] are the emptiness of external phenomena, they focus attention on the notion that aging and death [and so forth] are the emptiness of external and internal phenomena, and they focus attention on the notion that aging and death [and so forth] are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. And, by way of apprehending, they do indeed apprehend the emptiness of internal phenomena, they do indeed apprehend the emptiness of external phenomena, they do indeed apprehend the emptiness of external and internal phenomena, and they do indeed apprehend [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they also give rise to conceits on the basis of those aspects of emptiness.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom without the attention they focus having all-aspect omniscience in mind, they cultivate the applications of mindfulness, and also apprehend those applications of mindfulness by way of apprehending. They also give rise to conceits on the basis of those applications of mindfulness. They cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, F.175.a 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and they do indeed apprehend those [causal and fruitional attributes], up to and including the distinct qualities of the buddhas, by way of apprehending. They also give rise to conceits on the basis of those distinct qualities of the buddhas [and so forth].

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is owing to this lack of skillful means that they will become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom.”

“Blessed Lord, how is it that bodhisattva great beings are enticed by evil associates, {Dt.158} and how will they become afraid, fearful, and terrified on hearing this teaching on the perfection of wisdom? How will they fall into the clutches of evil associates?”

“Subhūti,” replied the Blessed One, “the evil associates of bodhisattva great beings are those who would dissuade and avert them from practicing the perfection of wisdom, and similarly those who would dissuade and avert them from practicing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, saying, ‘This is not taught by the tathāgatas! This is not the Dharma! This is not the Vinaya! F.175.b So you should not train in this! These discourses are fabrications! You should not listen to them! You should not take them up! You should not uphold them! You should not recite them! You should not master them! You should not maintain your attention on them in that manner! You should not teach them to others!’ Subhūti, you should know such persons to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, the evil associates of bodhisattva great beings include malign māras who are able to transform themselves into the guise of a buddha, and approach bodhisattva great beings, averting and dissuading them from the six perfections with the following words: ‘O noble child, what will you achieve by cultivating this perfection of wisdom? What will you achieve by cultivating the perfection of meditative concentration? What will you achieve by cultivating the perfection of perseverance? What will you achieve by cultivating the perfection of tolerance? What will you achieve by cultivating the perfection of ethical discipline? What will you achieve by cultivating the perfection of generosity?’ In so saying, they will not reveal their demonic activity and will not show their demonic defects, but these, Subhūti, you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘You should teach, comment on, analyze, elucidate, and completely disclose the discourses, sayings in prose and verse, prophetic declarations, verses, aphorisms, contexts, quotations, tales of past lives, most extensive teachings, marvelous events, narratives, and established instructions that are all those [intended for] the śrāvakas.’ In so saying, they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings. F.176.a

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, you are not in the slightest a bodhisattva! Your progress is not irreversible! You cannot attain consummate buddhahood in unsurpassed, complete enlightenment!’ In so saying, they will not mention or reveal these aspects of their demonic activity, but these, Subhūti, you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, the eyes are empty of notions of “I” and “mine.”{Dt.159} The ears, nose, tongue, body, and mental faculty are empty of notions of “I” and “mine.” Sights are empty of notions of “I” and “mine.” Sounds, odors, tastes, tangibles, and mental phenomena are empty of notions of “I” and “mine.” Visual consciousness is empty of notions of “I” and “mine.” Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of notions of “I” and “mine.” Visually compounded sensory contact is empty of notions of “I” and “mine.” Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of notions of “I” and “mine.” Feelings conditioned by visually compounded sensory contact are empty of notions of “I” and “mine.” 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, and feelings conditioned by mentally compounded sensory contact are empty of notions of “I” and “mine.”F.176.b The perfection of generosity is empty of notions of “I” and “mine.” The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of notions of “I” and “mine.” [The causal attributes], up to and including the factors conducive to enlightenment, are empty of notions of “I” and “mine.”

[The fruitional attributes], up to and including the distinct qualities of the buddhas, are empty of notions of “I” and “mine.” So what can you do to achieve consummate buddhahood in unsurpassed, complete enlightenment?’ In so saying they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a buddha, and approach bodhisattva great beings, saying, ‘O noble child, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there are indeed no lord buddhas, no bodhisattvas, and no śrāvakas. All the ten directions, including the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, are also empty of lord buddhas, bodhisattvas, and śrāvakas. In them there are indeed no lord buddhas, no bodhisattvas, and no śrāvakas.’ In so saying they will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a śrāvaka, and approach bodhisattva great beings, preventing them from focusing their attention with all-aspect omniscience in mind, F.177.a and promoting and advocating the considerations of śrāvakas and pratyekabuddhas. They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a monastic preceptor or an authentic master, and approach bodhisattva great beings, averting them from the conduct of the bodhisattvas and preventing them from focusing their attention with all-aspect omniscience in mind while engaging with the applications of mindfulness, and engaging with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and while engaging with [the fruitional attributes], up to and including emptiness, signlessness, and wishlessness, saying, ‘O noble child, if you cultivate these attributes, you will actualize the level of the śrāvakas! What will you achieve through unsurpassed, complete enlightenment?’ They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings. {Dt.160}

“Moreover, Subhūti, malign māras will transform themselves into the guise of a parent, and approach bodhisattva great beings, saying, ‘What will you achieve through consummate buddhahood in unsurpassed, complete enlightenment? To what end do you roam in cyclic existence, for inestimable countless eons, afflicted by countless amputations of the hands and feet, and decapitations? You should persevere in those teachings that actualize the fruit of entering the stream to nirvāṇa, that actualize the fruit of being destined for only one more rebirth, that actualize the fruit of no longer being subject to rebirth, and that actualize the fruit of arhatship.’ F.177.b They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings.

“Moreover, Subhūti, malign māras will transform themselves into the guise of a monk, and approach bodhisattva great beings, teaching, by way of apprehending, that physical forms are impermanent, and teaching, by way of apprehending, that physical forms are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that feelings, perceptions, formative predispositions, and consciousness are impermanent, and teach, by way of apprehending, that consciousness [and the other aggregates] are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that the eyes are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that the ears, nose, tongue, body, and mental faculty are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that sights are impermanent, and that sights are imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, imbued with suffering, not a self, at peace, empty,F.178.a signless, wishless, unconditioned, and void. They will teach, by way of apprehending, that visually compounded sensory contact is impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void.

They will teach, by way of apprehending, that feelings conditioned by visually compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that 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,F.178.b and feelings conditioned by mentally compounded sensory contact are impermanent, imbued with suffering, not a self, at peace, empty, signless, wishless, unconditioned, and void.

“They will teach, by way of apprehending, that the applications of mindfulness are impermanent, imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void; and they will teach, by way of apprehending, that [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are impermanent, imbued with suffering, without a self, at peace, empty, signless, wishless, unconditioned, and void. They will not mention or reveal these aspects of their demonic activity, but these you should know to be the evil associates of bodhisattva great beings. So it is that bodhisattva great beings should know these evil associates. Having understood them in that manner, you should abandon them!”

Chapter 8

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.^[157] If you ask why, it is because bodhi (enlightenment) is nonarising and sattva (a being)^[158] is nonarising, too. Subhūti, in enlightenment there is no word, and in a being there is no word.

Therefore, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as in the sky there are no tracks left by birds, F.179.a in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a dream is without any basis,^[159] in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a magical display is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a mirage is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the moon in water, an echo, an optical aberration, a reflection, and a phantom emanation of the tathāgatas are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. {Dt.161} Subhūti, just as the very limit of reality is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, and the maturity of all phenomena are without any basis, likewise, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as the physical form of an illusory person is without any basis, and just as the feelings, perceptions, formative predispositions, and consciousness [of an illusory person] are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the eyes of an illusory person are without any basis, and just as the ears, nose, tongue, body, and mental faculty of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the sights of an illusory person are without any basis, and just as the sounds, odors, tastes, tangibles, and mental phenomena of an illusory person are without any basis, in the same way, Subhūti,F.179.b the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visual consciousness of an illusory person is without any basis, and just as the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, and just as the aurally compounded sensory contact, the nasally compounded sensory contact, the lingually compounded sensory contact, the corporeally compounded sensory contact, and the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, and just as feelings conditioned by the aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

Subhūti, just as the ignorance of an illusory person is without any basis, and just as the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.F.180.a Subhūti, just as an illusory person practicing the perfection of generosity is not an actual entity, and just as [an illusory person] practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.B13

“Subhūti, just as an illusory person who engages in the emptiness of internal phenomena is not an actual entity, just as an illusory person engaging in the emptiness of external phenomena and in the emptiness of external and internal phenomena is not an actual entity, and just as an illusory person engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as an illusory person practicing the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not an actual entity, in the same way, Subhūti, F.180.b the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the physical forms of a tathāgata, arhat, completely awakened buddha are without any basis. {Dt.162} If you ask why, it is because physical forms are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings, perceptions, formative predispositions, and consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because consciousness [and other aggregates] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the eyes of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the eyes are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the ears, nose, tongue, body, and mental faculty of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the mental faculty [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the sights of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because sights are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise F.181.a the sounds, odors, tastes, tangibles, and mental phenomena of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental phenomena [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visual consciousness of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visual consciousness is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental consciousness [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visually compounded sensory contact is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. F.181.b If you ask why, it is because mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by visually compounded sensory contact are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings conditioned by aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the ignorance of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because ignorance is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because aging and death [and so forth] are nonexistent. F.182.a In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the perfection of generosity of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the perfection of generosity is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the perfection of wisdom [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the emptiness of internal phenomena of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the emptiness of internal phenomena is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the emptiness of the essential nature of nonentities [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, this is just as F.182.b the thirty-seven factors conducive to enlightenment, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the distinct qualities of the buddhas [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the presence of conditioned elements in the unconditioned expanse is without any basis, and the presence of the unconditioned expanse in conditioned elements is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as nonarising is without any basis, and just as nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.”

“Blessed Lord, the nonarising of what is without any basis? The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of what is without any basis?” F.183.a

“Subhūti,” replied the Blessed One, “the nonarising of physical forms is without any basis. The nonceasing of physical forms, the nonaffliction of physical forms, the nonpurification of physical forms, the nonconditioning of physical forms, the nonorigination of physical forms, and the nonapprehensibility of physical forms are without any basis. The nonarising of feelings, perceptions, formative predispositions, and consciousness is without any basis. The nonceasing of consciousness [and so forth], the nonaffliction of consciousness [and so forth], the nonpurification of consciousness [and so forth], the nonconditioning of consciousness [and so forth], the nonorigination of consciousness [and so forth], and the nonapprehensibility of consciousness [and so forth] are without any basis.

“The nonarising of the sense fields, the sensory elements, and the links of dependent origination is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the sense fields, the sensory elements, and the links of dependent origination are without any basis.

“The nonarising of [the causal attributes], up to and including the factors conducive to enlightenment, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the eighteen distinct qualities of the buddhas [and the aforementioned attributes] F.183.b are without any basis. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that physical forms are utterly pure are without any basis, and just as the signs that feelings, perceptions, formative predispositions, and consciousness are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. {Dt.163}

“Subhūti, just as the signs that the sense fields, the sensory elements, and the links of dependent origination are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Just as the signs that the applications of mindfulness are utterly pure are without any basis, and just as the signs that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that the self is utterly pure are without any basis on account of the nonexistence of self, F.184.a and just as the signs that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure are without any basis on account of the nonexistence of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as [the notion of] darkness at sunrise is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as when the conflagration at the end of an eon occurs, all that is included in conditioned phenomena will be rendered without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. F.184.b Subhūti, just as stupidity in the wisdom of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as nonliberation in the liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the nonseeing of the wisdom of liberation wisdom in seeing the wisdom of liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the light of the sun and moon is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.{Dt.164} Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of the gods of Caturmahā­rāja­kāyika is without any basis, and just as the light of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and [all the other god realms], up to and including Akaniṣṭha, is without any basis,F.185.a in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of bodhisattva great beings is without any basis, and just as the light of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. If you ask why, Subhūti, it is because what enlightenment is, what a bodhisattva and the actual entity denoted by the word bodhisattva is, and all such phenomena are neither conjoined nor disjoined, and they are immaterial, impossible to indicate, and unobstructed. That is to say, their only defining characteristic is that they are without defining characteristics. Subhūti, bodhisattva great beings should train in nonattachment to all phenomena and the fact that they are truly nonexistent.

Subhūti, bodhisattva great beings should know all phenomena, without ideation and without conceptual thoughts.”

“Blessed Lord, what constitutes all phenomena, and, Blessed Lord, what are the phenomena to which bodhisattva great beings should not be attached, and how should they train in the fact that they are truly nonexistent? What are the phenomena that bodhisattva great beings should know?”

The Blessed One responded, “Subhūti, the expression all phenomena denotes phenomena that are virtuous and nonvirtuous, specific and indeterminate, mundane and supramundane, contaminated and uncontaminated, conditioned and unconditioned, objectionable and free from being objectionable, common and uncommon. F.185.b Subhūti, these constitute all phenomena. {Dt.165} Bodhisattva great beings should train in nonattachment to all those phenomena and the fact that they are truly nonexistent. Those are all the phenomena that bodhisattva great beings should indeed know.”^[160]

“Blessed Lord, what phenomena constitute mundane virtuous phenomena?”

“Subhūti,” replied the Blessed One, “mundane virtuous phenomena include the following: respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for a brahmin priest, acts of service undertaken on behalf of elderly family members, meritorious deeds originating from generosity, meritorious deeds originating from ethical discipline and meditation, the merits of those who have meditative experience, the paths associated with the ten virtuous actions, the nine mundane contemplations—namely, contemplation of a bloated corpse, contemplation of a worm-infested corpse, contemplation of a putrefied corpse, contemplation of a bloody corpse, contemplation of a blue-black corpse, contemplation of a devoured corpse, contemplation of a dismembered corpse, contemplation of a skeleton, and contemplation of an immolated corpse—and the four mundane meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and the ten mundane recollections—namely, recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of ethical discipline, recollection of giving away, recollection of the god realms, recollection of breathing, recollection of the body, recollection of disillusionment, and recollection of death. These are observed to be mundane virtuous phenomena.”^[161]

“Blessed Lord, what phenomena constitute mundane nonvirtuous phenomena?”

“Subhūti,” replied the Blessed One, “the paths of the ten mundane nonvirtuous phenomena include the following: F.186.a Subhūti, the killing of living creatures is a mundane nonvirtuous phenomenon, as are theft, sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, pride, and perverse pride. Subhūti, these constitute mundane nonvirtuous phenomena.”^[162]

“Blessed Lord, what phenomena constitute indeterminate phenomena?”

“Subhūti,” replied the Blessed One, “indeterminate phenomena include the following: indeterminate physical actions, indeterminate verbal actions, indeterminate mental actions, the indeterminate four primary elements, the indeterminate five sense organs, the indeterminate six sense fields, the indeterminate beings born within the four formless realms, the indeterminate aggregates, sensory elements, and sense fields, and all indeterminate maturations [of past actions]. Subhūti, these are known as indeterminate phenomena.”^[163]{Dt.166}

“Blessed Lord, what phenomena constitute mundane phenomena?”

“Subhūti,” replied the Blessed One, “mundane phenomena include the following: the aggregates, the sense fields, the sensory elements, the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and whatever other mundane phenomena there may be that are not supramundane phenomena. These constitute mundane phenomena.”

“Blessed Lord, what phenomena constitute supramundane phenomena?”

“Subhūti,” replied the Blessed One, “supramundane phenomena include the following: the four applications of mindfulness,F.186.b the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation—emptiness, signlessness, and wishlessness. They include the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all phenomena, the faculties endowed with the knowledge of all phenomena, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and endowed merely with scrutiny, and the meditative stability devoid of both ideation and scrutiny. And they include awareness, liberation, recollection, alertness, appropriate attention, and the eight aspects of liberation. If you ask what are these eight, the first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states.^[164] The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended, the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ The fifth aspect of liberation ensues when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’

The sixth aspect of liberation ensues when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’{Dt.167} The seventh aspect of liberation ensues when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception.F.187.a The eighth aspect of liberation ensues when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings.^[165]

“[Supramundane phenomena also include] the nine serial steps of meditative absorption. If you ask what are these nine, they are as follows: [The first ensues when] one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. [The second ensues when] one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, at peace from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. [The third ensues when] one achieves and maintains the third meditative concentration devoid of joy, that is to say, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ [The fourth ensues when] one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and [former] states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have already subsided, while equanimity and mindfulness are utterly pure. [The fifth ensues when] the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed [material phenomena] have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’

[The sixth ensues when] the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ [The seventh ensues when] the sphere of infinite consciousness has been completely transcended in all respects,F.187.b and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ [The eighth ensues when] the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [The ninth ensues when] the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings. Such are the nine serial steps of meditative absorption.

“[Supramundane phenomena also include] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; they also include the ten powers of the tathāgatas, {Dt.168} the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. These are known as supramundane phenomena.”^[166]

“Blessed Lord, what phenomena constitute contaminated phenomena?”

“Subhūti,” replied the Blessed One, “contaminated phenomena include the following: the aggregates, the sense fields, the sensory elements, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called contaminated phenomena.”

“Blessed Lord, what phenomena constitute uncontaminated phenomena?”

“Subhūti,” replied the Blessed One, “uncontaminated phenomena include the following: the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the gateways of the meditative stabilities and the dhāraṇīs, F.188.a the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. These are called uncontaminated phenomena.”^[167]

“Blessed Lord, what phenomena constitute conditioned phenomena?”

“Subhūti,” replied the Blessed One, “conditioned phenomena include the realm of desire, the realm of form, the realm of formlessness, and other attributes apart from these that are included within conditioned phenomena, such as the thirty-seven factors conducive to enlightenment and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called conditioned phenomena.”^[168]

“Blessed Lord, what phenomena constitute unconditioned phenomena?”

“Subhūti,” replied the Blessed One, “unconditioned phenomena include nonarising, nondisintegration, nontransformation, the cessation of desire, the cessation of hatred, the cessation of delusion, the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, maturity with respect to all phenomena, the inconceivable realm, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”^[169]

“Blessed Lord, what phenomena constitute common phenomena?”

“Subhūti,” replied the Blessed One, “common phenomena include the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called the common phenomena that ordinary persons may have.”

“Blessed Lord, what phenomena constitute uncommon phenomena?”

“Subhūti,” replied the Blessed One, “uncommon phenomena include the thirty-seven factors conducive to enlightenment, and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called uncommon phenomena. {Dt.169}^[170]F.188.b

“Since bodhisattva great beings who practice the perfection of wisdom are without ideation, they should not become attached to any of those phenomena that are empty of their own defining characteristics. Since they are without ideation and without conceptual thought, they should comprehend all phenomena in accordance with nonduality.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, why, in the term bodhisattva great beings, are bodhisattvas called great beings?”

“Subhūti,” replied the Blessed One, “they are called bodhisattva great beings because they will lead the great category of beings whose receptivity is certain^[171] to their consummation.”

“Blessed Lord, what is the great category of beings whose receptivity is certain that bodhisattva great beings will lead to their consummation?”

“Subhūti,” replied the Blessed One, “that great category of beings whose receptivity is certain includes those on the level of the spiritual family, those on the eighth-lowest level, those who have entered the stream to nirvāṇa, those who are destined for one more rebirth, those who will no longer be reborn, those who are arhats, those who are pratyekabuddhas, those beings who have initially set their minds on enlightenment, and [other beings], up to and including bodhisattva great beings who dwell on the level at which progress has become irreversible. Subhūti, these constitute great category of beings whose receptivity is certain, and it is to their corresponding consummation that bodhisattva great beings will lead them. In that regard, bodhisattva great beings’ giving rise to the vajra-like setting of the mind on enlightenment is said to be their consummation of the great category of beings whose receptivity is certain.”

“Blessed Lord, what is this vajra-like setting of the mind on enlightenment?”

“For that, Subhūti,” replied the Blessed One, “bodhisattva great beings F.189.a set their minds on enlightenment, thinking, ‘I shall don protective armor for the sake of all beings in the inestimable course of cyclic existence. I shall renounce all possessions. I shall develop equanimity toward all beings. I shall enable all beings to attain final nirvāṇa by means of the three vehicles. {Dt.170} Despite enabling all beings to attain final nirvāṇa, I shall understand that since there are indeed no beings who will attain final nirvāṇa, all phenomena are nonarising and unceasing. I shall practice the six perfections with a mind intent on unadulterated all-aspect omniscience. I shall train in the excellent pursuit of all realizations of the Dharma. I shall comprehend how to accomplish the single principle of the Dharma. Starting from the aggregates, I shall comprehend how to achieve, and train in, the factors conducive to enlightenment, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, [and the other fruitional attributes], up to and including the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. I shall train in order to achieve all the inestimable attributes.’ This, Subhūti, is bodhisattva great beings’ vajra-like setting of the mind on enlightenment. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of all those beings, I shall experience all those feelings of suffering that the denizens of the hells, the animal realm, and the world of Yama experience, as many as there are.’ F.189.b

“Thereupon, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of each being, over many hundred billion trillion eons, as long as there are beings who have not attained final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Through such skillful means, for the sake of all beings and until all beings have passed into final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Starting from then, for my own sake, I shall develop the roots of virtuous action, and, accumulating manifold provisions of enlightenment over many hundred billion trillion eons, I shall attain consummate buddhahood in unsurpassed, complete enlightenment.’ This, Subhūti, is the vajra-like setting of the mind on enlightenment, which bodhisattva great beings possess. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings continuously develop the sublime mind that will enable all beings to their consummation. In this regard, the sublime mind of bodhisattva great beings, from the time when they first begin to set their mind on enlightenment, does not develop the mindsets of desire, hatred, delusion, harm, śrāvakas, or indeed pratyekabuddhas. {Dt.171}F.190.a This is the sublime mind of bodhisattva great beings. But even though they lead all beings to their consummation, they should not give rise to conceits on the basis of that sublime mind.

“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind. In this regard, the unshakeable mind of bodhisattva great beings directs its attention toward all-aspect omniscience, but it makes no assumptions on that basis. This is the unshakeable mind of bodhisattva great beings. Through that mind, they will bring all beings to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should develop a mind intent on the [provisional] benefit and [ultimate] happiness of all beings. In this regard, the mind intent on benefit and happiness, which bodhisattva great beings possess, offers refuge to all beings, and it does not abandon them, but it does not give rise to conceits on that basis. This, Subhūti, is the mind intent on benefit and happiness, which bodhisattva great beings possess. Abiding in it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly wish for the Dharma. They should rejoice in the Dharma. They should appreciate the Dharma. They should engage with the practice of appreciating the Dharma. In this regard, if you ask what the Dharma is, the indivisibility of all phenomena is called the Dharma. If you ask what wishing for the Dharma is, wishing for and devotion to any [causal or fruitional] attribute is called the appreciation of the Dharma. If you ask what rejoicing in the Dharma is, joy and pleasure in the Dharma is called rejoicing in the Dharma. If you ask what appreciating the Dharma is, seeing the good qualities of any [causal or fruitional] attribute F.190.b is called appreciating the Dharma. If you ask what engaging with the practice of appreciating the Dharma is, cultivating and magnifying those very attributes is called with the practice of appreciating the Dharma. Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, and while abiding in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the factors conducive to enlightenment, 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. {Dt.172}

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the meditative stability named heroic valor, and [in the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space. F.191.a

“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom, and they lead the great category of beings whose receptivity is certain to their consummation. This is why they are called bodhisattva great beings.”

^[172] Then, the venerable Śāradvatīputra declared, “Blessed Lord, I too am inspired to say why bodhisattvas are called great beings.”

“Śāradvatīputra, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Śāradvatīputra, “although bodhisattva great beings teach the Dharma to beings in order that they might abandon their view of self; their view of sentient beings; their view of life forms; their view of individuals; their views of life, living creatures, people, human beings, actors, experiencers, knowers, and viewers; their nihilist views; their eternalist views; their views of existence; their views of nonexistence; their view of the aggregates; their view of the sensory elements; their view of the sense fields; their view of dependent origination; their views of the perfections and the factors conducive to enlightenment; their views [of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; their view of beings to be matured; their view of buddhafields to be refined; their view of enlightenment; their view of the Buddha; their view of the Dharma; their view of the Saṅgha; their view concerning the turning of the doctrinal wheel; and their view concerning the attainment of final nirvāṇa, in all these cases, they do so without apprehending anything. This is why they are called bodhisattva great beings.”

Then the venerable Subhūti asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would bodhisattva great beings have a view concerning physical forms? F.191.b Why would they have a view concerning feelings, perceptions, formative predispositions, and consciousness? Why would they have views about [the attributes and attainments], up to and including a view concerning the attainment of final nirvāṇa?”

“Venerable Subhūti, in this regard, bodhisattva great beings who practice the perfection of wisdom without skill in means apprehend physical forms and develop a view of them by way of apprehending. They apprehend feelings, perceptions, formative predispositions, and consciousness and develop a view of them by way of apprehending. They apprehend the sense fields, the sensory elements, and the links of dependent origination, and develop a view of them by way of apprehending. They apprehend the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and develop a view of them by way of apprehending. They apprehend the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, and develop a view of them by way of apprehending. Those, Venerable Subhūti, are the formulations explaining how bodhisattva great beings [who are unskilled] have a view concerning physical forms, they have a view concerning feelings, perceptions, formative predispositions, and consciousness, and they have views concerning [all phenomena, attributes, and attainments],F.192.a up to and including the attainment of final nirvāṇa. However, when bodhisattva great beings who are skilled in means practice the perfection of wisdom, they teach the Dharma, without apprehending anything, in order that those views might be abandoned.”

Then the venerable Subhūti declared to the Blessed One, “Blessed Lord, I too am inspired to say why a bodhisattva is called a great being.”

“Subhūti, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Subhūti, “the enlightened mind is a mind that is equal to the unequaled, and it is not shared in common with any śrāvakas and pratyekabuddhas. {Dt.173} Since they are without attachment to such a mind, it is for that reason that bodhisattvas are called great beings. If one were to ask why, it is this: that mind set on all-aspect omniscience is free from contaminants and is not part of the three realms, and moreover—owing to the emptiness of inherent existence—bodhisattvas have no attachment to that uncontaminated mind set on all-aspect omniscience that is not part of the three realms; therefore bodhisattvas are reckoned to be great beings. So if one were to ask why, it is because that mind is not mind and there is indeed no attachment to that which is not mind.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the mind of bodhisattva great beings that is equal to the unequaled, and that is not shared in common with the śrāvakas and pratyekabuddhas?”

Subhūti replied, “In this regard, Venerable Śāradvatīputra, bodhisattva great beings, F.192.b starting from the time when they first begin to set their mind on enlightenment, do not observe anything at all that is arising, and they do not observe anything at all that is ceasing, increasing or decreasing, coming or going, defiled or purified. Venerable Śāradvatīputra, there is nothing that arises or ceases, nothing that increases or decreases, nothing that comes or goes, nothing that is defiled or purified, and nothing that is [identified with] the minds of the śrāvakas, the minds of the pratyekabuddhas, the minds of the bodhisattvas, or the minds of the completely awakened buddhas. Venerable Śāradvatīputra, this is the mind of bodhisattva great beings—equal to the unequaled, and not shared in common with all śrāvakas and pratyekabuddhas.”

“Venerable Subhūti, with regard to your comments that the mind set on all-aspect omniscience is free from contaminants and not part of [the three realms], and that [bodhisattvas] are indeed without attachment to a mind such as this, Venerable Subhūti, it follows that they would also on that basis be without attachment to physical forms, and they would also be without attachment to feelings, perceptions, formative predispositions, and consciousness.”

“Venerable Śāradvatīputra, that is so! They are also without attachment to physical forms, and they are also without attachment to feelings, perceptions, formative predispositions, and consciousness. They are also without attachment to the sense fields, the sensory elements, and the links of dependent origination. They are also without attachment to the [causal attributes], up to and including the factors conducive to enlightenment. They are also without attachment to [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They are also without attachment to [the attainments], up to and including all-aspect omniscience.”

“Venerable Subhūti, with regard to your comments that this mind set on all-aspect omniscience is indeed free from contaminants F.193.a and excluded [from the three realms], not only that follows, Venerable Subhūti, but [it follows that] the minds of ordinary persons{Dt.174} would also be free from contaminants and excluded from the three realms, owing to the emptiness of inherent existence. The minds of the śrāvakas and pratyekabuddhas, as well as the minds of the lord buddhas, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“It is so, Venerable Śāradvatīputra,” replied Subhūti, “the minds of ordinary persons are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. The minds of the śrāvakas and pratyekabuddhas are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. The minds of the lord buddhas are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Subhūti, in that case, physical forms would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. Feelings, perceptions, formative predispositions, and consciousness would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The attainments], up to and including all-aspect omniscience, would also be free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Śāradvatīputra, it is as you have said!” replied Subhūti. “Physical forms are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. Feelings, perceptions, formative predispositions, and consciousness are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence. [The attainments], up to and including all-aspect omniscience, F.193.b are also free from contaminants and excluded [from the three realms], owing to the emptiness of inherent existence.”

“Venerable Subhūti, with regard to your comment that there is also no attachment to that mind because the mind is nonexistent, not only that follows, Venerable Subhūti, but nonexistent physical forms would also be without attachment to physical forms, and nonexistent feelings, perceptions, formative predispositions, and consciousness would also be without attachment to consciousness [and the other aggregates]. Nonexistent [causal attributes], up to and including the factors conducive to enlightenment, would also be without attachment to the factors conducive to enlightenment [and so forth]. Nonexistent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, would also be without attachment to the eighteen distinct qualities of the buddhas [and so forth]. Nonexistent [attainments], up to and including all-aspect omniscience, would also be without attachment to all-aspect omniscience [and so forth].”

“Venerable Śāradvatīputra, it is so!” he replied. “Nonexistent physical forms are without attachment to physical forms, and nonexistent feelings, perceptions, formative predispositions, and consciousness are also without attachment to consciousness [and the other aggregates]. Nonexistent [causal attributes], up to and including the factors conducive to enlightenment, are also without attachment to the factors conducive to enlightenment [and so forth]. Nonexistent [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are also without attachment to the eighteen distinct qualities of the buddhas [and so forth]. Nonexistent [attainments], up to and including all-aspect omniscience, are also without attachment to all-aspect omniscience [and so forth].

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner possess the enlightened mind, the mind that is equal to the unequaled {Dt.175} and not shared in common with the śrāvakas and pratyekabuddhas, but they do not give rise to conceits on that basis because they are without attachment to all phenomena. Since they are without fixation, they are called bodhisattva great beings.” F.194.a

^[173] Then the venerable Pūrṇa Maitrāyaṇīputra declared to the Blessed One, “Blessed Lord, I too am inspired to say in what sense bodhisattvas are called great beings.”

“Pūrṇa, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Pūrṇa, “they are beings who have donned the great armor. Blessed Lord, they are beings who have entered upon the Great Vehicle. They are beings who dwell in the Great Vehicle. This is why they are called bodhisattva great beings.”

Then the venerable Śāradvatīputra asked the venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, to what extent are bodhisattva great beings said to don the great armor?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “in this regard, bodhisattva great beings do not maintain the perfection of generosity and offer their gifts for the sake of a small or limited number of beings, but they do practice the perfection of generosity and offer their gifts for the sake of all beings. They do not maintain the perfection of ethical discipline and maintain their ethical discipline for the sake of a small or limited number of beings, but they do practice the perfection of ethical discipline and maintain their ethical discipline for the sake of all beings. They do not maintain the perfection of tolerance and cultivate tolerance for the sake of a small or limited number of beings, but they do practice the perfection of tolerance and cultivate tolerance for the sake of all beings. They do not maintain the perfection of perseverance and engage in perseverance for the sake of a small or limited number of beings, but they do practice the perfection of perseverance F.194.b and engage in perseverance for the sake of all beings. They do not maintain the perfection of meditative concentration and develop meditative concentration for the sake of a small or limited number of beings, but they do practice the perfection of meditative concentration and develop meditative concentration for the sake of all beings. They do not maintain the perfection of wisdom and cultivate wisdom for the sake of a small or limited number of beings, but they do practice the perfection of wisdom and cultivate wisdom for the sake of all beings.

“Bodhisattva great beings do not don their armor for the sake of a finite number of beings, thinking, ‘So many beings will I lead to final nirvāṇa in the expanse of nonresidual nirvāṇa; so many beings will I not lead to final nirvāṇa. So many beings will I establish in enlightenment; so many beings will I not establish [in enlightenment].’ Rather, bodhisattva great beings don the great armor for the sake of all beings, thinking, ‘I myself should complete the perfection of generosity, and I should also unite all beings in the perfection of generosity.{Dt.176} I myself should complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and I should also unite all beings in [those perfections, up to and including] the perfection of wisdom. I myself should maintain all aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and I should also unite all beings in [these causal attributes, up to and including] the formless absorptions. I myself should maintain the eight aspects of liberation, the nine serial steps of meditative absorption,F.195.a emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and I should also unite all beings in [these fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. Venerable Śāradvatīputra, it is to that extent that bodhisattva great beings are said to don the great armor.B14

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, all the acts of generosity that they undertake are not offered with the considerations of the śrāvakas and pratyekabuddhas, but they are offered through the focusing of their attention with all-aspect omniscience in mind. Making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings offer their generosity through the focusing of their attention with all-aspect omniscience in mind but do not dedicate it with the aim of the levels of the śrāvakas or pratyekabuddhas. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, exhibit F.195.b endurance, willpower, and reliability^[174] with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience in mind they do not decline in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings offer their generosity, through the focusing of their attention with all-aspect omniscience in mind their minds are one-pointed, with a single focus. Therefore, they do not allow an opportunity for the considerations of the śrāvakas or pratyekabuddhas to develop. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity. {Dt.177}

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and offer their generosity, through the focusing of their attention with all-aspect omniscience in mind they maintain the notion that all phenomena are illusory, and do not apprehend the giver, the gift, or the recipient, but, making common cause with all beings, they indeed dedicate the roots of their virtuous actions, without apprehending anything, to unsurpassed, complete enlightenment. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom and offer acts of generosity.

“Venerable Śāradvatīputra, whenever bodhisattva great beings, F.196.a through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend those six perfections, beings, or enlightenment, they do practice the perfection of wisdom and are known to don the great armor of the six perfections possessed by one who practices the perfection of generosity.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience in mind, dedicate all the acts of generosity that they offer for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of ethical discipline, through the focusing of their attention with all-aspect omniscience in mind, they do not hanker for the levels of the śrāvakas or pratyekabuddhas, and much less still for the levels of ordinary people. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, practice the perfection of ethical discipline and exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, F.196.b practice the perfection of ethical discipline and do not degenerate in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, practice and maintain the perfection of ethical discipline, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas to develop, and, making common cause with all beings, they dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of ethical discipline.

“Moreover, Venerable Śāradvatīputra, whenever bodhisattva great beings practice the perfection of ethical discipline, not with the considerations of śrāvakas or pratyekabuddhas but through the focusing of their attention with all-aspect omniscience in mind, they maintain the notion that all phenomena are illusory and do not give rise to conceits on the basis of ethical discipline. Owing to the emptiness of inherent existence, they do not even apprehend that ethical discipline, but indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of ethical discipline. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of ethical discipline in that manner are said to don the great armor because they retain all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance and are without the considerations of śrāvakas or pratyekabuddhas, F.197.a offer acts of generosity through the focusing of their attention with all-aspect omniscience in mind, and indeed dedicate the roots of their virtuous actions {Dt.178} for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity, possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind they maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of tolerance, through the focusing of their attention with all-aspect omniscience in mind, exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and do not degenerate in their perseverance. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, F.197.b through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and their minds are one-pointed. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind and without the considerations of śrāvakas or pratyekabuddhas, practice the perfection of tolerance and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that tolerance, nor do they apprehend tolerance. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of tolerance. Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of tolerance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, offer acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings F.198.a who practice the perfection of perseverance, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of perseverance and exhibit endurance, willpower, and reliability with respect to all phenomena. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of perseverance and, for the sake of all beings, they do not degenerate in their perseverance, nor do they lack diligence. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they have minds that are one-pointed. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of perseverance. F.198.b

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of this perseverance, nor do they apprehend perseverance, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of perseverance.

“Venerable Śāradvatīputra, bodhisattva great beings who focus their attention with all-aspect omniscience in mind neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of perseverance.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, offer their acts of generosity, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, F.199.a maintain ethical discipline, and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of meditative concentration, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, cultivate tolerance and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they practice the perfection of meditative concentration and do not degenerate in their perseverance. They indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of meditative concentration through the focusing of their attention with all-aspect omniscience in mind, their minds are one-pointed, with a single focus. They do not allow an opportunity for the considerations of śrāvakas or pratyekabuddhas [to develop], and, F.199.b making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of meditative concentration, and maintain the notion that all phenomena are illusory. They do not give rise to conceits on the basis of that meditative concentration, nor do they apprehend that meditative concentration, and they indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of meditative concentration. Venerable Śāradvatīputra, bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the armor of the six perfections possessed by bodhisattva great beings who practice the perfection of meditative concentration.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they offer acts of generosity, purified of the three spheres, and indeed dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of generosity possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, F.200.a without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain ethical discipline and indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of ethical discipline possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they maintain and are reliant on endurance with respect to all phenomena, and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of tolerance possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind they do not degenerate in their perseverance and they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of perseverance possessed by bodhisattva great beings who practice the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, their minds are one-pointed, F.200.b and, making common cause with all beings, they indeed dedicate the roots of their virtuous actions to unsurpassed, complete enlightenment. This is the armor of the perfection of meditative concentration possessed by bodhisattva great beings who practice the perfection of wisdom. {Dt.179}

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings practice the perfection of wisdom, and maintain the notion that all phenomena are illusory. Without the considerations of śrāvakas or pratyekabuddhas, but through the focusing of their attention with all-aspect omniscience in mind, they do not give rise to conceits about the perfection of wisdom, and indeed they dedicate the roots of their virtuous actions for the sake of unsurpassed, complete enlightenment, making common cause with all beings. This is the armor of the perfection of wisdom possessed by bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, bodhisattva great beings, with minds associated with all-aspect omniscience, neither conceptualize nor apprehend these six perfections, beings, or enlightenment. This is the great armor of the six perfections possessed by bodhisattva great beings who practice the perfection of wisdom. So it is, Venerable Śāradvatīputra, that bodhisattva great beings maintain each of the perfections and perfect all six perfections.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, but they do not at all relish those meditative concentrations, immeasurable attitudes, and formless absorptions. F.201.a They are not captivated by those meditative concentrations, immeasurable attitudes, and formless absorptions, and they will not be reborn on account of those meditative concentrations, immeasurable attitudes, and formless absorptions. This, Venerable Śāradvatīputra, is the perfection of wisdom possessed by bodhisattva great beings in association with skillful means.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings become absorbed in the meditative concentrations, immeasurable attitudes, and formless absorptions through their vision of freedom and their vision of emptiness, signlessness, and wishlessness, but they will not be reborn on account of those [experiences], nor will they actualize the very limit of reality. They will also overwhelm all śrāvakas and pratyekabuddhas. This, Venerable Śāradvatīputra, is the great armor of skillful means possessed by bodhisattva great beings who practice the perfection of wisdom. Venerable Śāradvatīputra, it is in this way that bodhisattva great beings are said to don the great armor.

“Venerable Śāradvatīputra, when bodhisattva great beings don the great armor in such ways, then, throughout the world systems of each direction—east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā, the lord buddhas who reside there will purposefully declare and proclaim their names, saying, ‘This bodhisattva great being, in such and such a world system, has donned the great armor, is bringing beings to maturity, is refining the buddhafields, and is even conjuring emanational forms through miraculous abilities!’ ” {Dt.180}

[Then Śāradvatīputra] asked, “Venerable Pūrṇa, by means of what is it said that bodhisattva great beings have entered upon the Great Vehicle? F.201.b What is the Great Vehicle of bodhisattva great beings?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “when bodhisattva great beings practice the six perfections, while practicing the perfection of generosity, they achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Similarly, they achieve and maintain the second, third, and fourth meditative concentrations.

“They are resolute and engaged in thoughts of loving kindness that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, without enmity,^[175] free from harm, without rivalry, perfected, and well cultivated. They are resolute and engaged in thoughts of compassion, empathetic joy, and equanimity that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. Absorbed in these immeasurable attitudes and in the formless [absorptions] that are all conjoined with the aspects, modes, and signs of space, they dedicate these [aspirations and absorptions] toward all-aspect omniscience. This is the perfection of generosity possessed by bodhisattva great beings, and it is similar in the case of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. It is in this way, Venerable Śāradvatīputra, F.202.a that bodhisattva great beings are said to have entered upon the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings are resolute and engaged in thoughts of loving kindness that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. They are resolute and engaged in thoughts of compassion, empathetic joy, and equanimity that permeate the world systems in the ten directions—within the whole infinity of the realm of phenomena and the very reaches of the realm of space—because they are vast, extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated. They achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. Similarly, they achieve and maintain the second, third, and fourth meditative concentrations.

“They achieve and then maintain the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. This is the meditative stability possessed by bodhisattva great beings.

“Bodhisattva great beings, their minds associated with all-aspect omniscience and preceded by great compassion, describe, explain, teach, interpret, analyze, and elucidate these meditative concentrations, immeasurable attitudes, and formless absorptions to others, so that they might abandon afflicted mental states, and they correctly teach their savor, F.202.b their defects, and the way they arise. This is the perfection of generosity possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, are absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, and even when they arise from them, they do not allow an opportunity for the mindsets of the śrāvakas or pratyekabuddhas, or any other mindsets, to develop. {Dt.181} This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.

“When bodhisattva great beings, through thus focusing of their attention with all-aspect omniscience in mind, engage in these meditative concentrations, immeasurable attitudes, and formless absorptions, they think, ‘I should teach the Dharma in order that the afflicted mental states of all beings might be ended!’ They then induce them to tolerate, resolve, scrutinize, contemplate, and comprehend those modes of focusing their attention. This is the perfection of tolerance possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, engage in these meditative concentrations, immeasurable attitudes, and formless absorptions, it is for the sake of all beings and for the sake of all-aspect omniscience that they do not let their perseverance degenerate. This is the perfection of perseverance possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, become absorbed in the meditative concentrations, the [gateways to] liberation, the meditative stabilities, and the [formless] absorptions, and even when they arise [from those meditative states], they do not descend to the levels of the śrāvakas or pratyekabuddhas. F.203.a This is the perfection of meditative concentration possessed by bodhisattva great beings.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, definitively discern that the aspects of the first meditative concentration, and the aspects of the second, third, and fourth meditative concentrations, are^[176] modes of impermanence, modes of suffering, modes of nonself, modes of peace, and modes of emptiness, signlessness, and wishlessness, they do not apprehend these meditative concentrations, immeasurable attitudes, and formless absorptions, and they do not give rise to conceits on the basis of them. This is the perfection of wisdom possessed by bodhisattva great beings. It is in these ways that bodhisattva great beings have entered the Great Vehicle.

“Moreover, Śāradvatīputra, the Great Vehicle of bodhisattva great beings cultivates in all respects the thirty-seven factors conducive to enlightenment, and in all respects the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and it cultivates in all respects all the [goals], up to and including all-aspect omniscience. F.203.b This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Śāradvatīputra, bodhisattva great beings should be absorbed in the meditative stability of loving kindness and focus on it, saying, ‘I should save all beings!’ {Dt.182} They should be absorbed in the meditative stability of compassion and generate compassion and love for beings. They should be absorbed in the meditative stability of empathetic joy and direct their thoughts toward beings, saying, ‘I should liberate all beings!’ They should be absorbed in the meditative stability of equanimity, and focus on the resolve that beings might achieve the cessation of contaminants. This is the perfection of generosity possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings are absorbed in the aspects, modes, and signs of these meditative concentrations and immeasurable attitudes, and also when they arise [from these meditative states], they do not dedicate these to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicate them to all-aspect omniscience. This is the unblemished perfection of ethical discipline possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings engage in the meditative concentrations, the immeasurable attitudes, and the formless absorptions, without confusing them, and do not develop a desire for those two levels—the level of the śrāvakas or the level of the pratyekabuddhas—but aspire to and delight in all-aspect omniscience, this is the perfection of tolerance possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings, with their minds set on all-aspect omniscience, engage relentlessly in order to abandon nonvirtuous actions and F.204.a excel in virtuous actions, this is the perfection of perseverance possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings are indeed absorbed in these meditative concentrations, immeasurable attitudes, and formless absorptions, they will not be subject to rebirth on account of these meditative concentrations, immeasurable attitudes, and formless absorptions, nor will they relish them or be captivated by them. This is the perfection of meditative concentration possessed by bodhisattva great beings who practice the immeasurable attitudes.

“When bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, are absorbed in those meditative concentrations, immeasurable attitudes, and formless [absorptions], and then arise [from those states], they definitively discern that all of these are modes of impermanence, modes of suffering, modes of nonself, modes of peace, modes of emptiness, modes of signlessness, and modes of wishlessness, and yet they do not enter either into the maturity of the śrāvakas or the pratyekabuddhas. This is the perfection of wisdom possessed by bodhisattva great beings who practice the immeasurable attitudes. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings. {Dt.183}

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand the emptiness of internal phenomena, but in a manner that does not apprehend anything. It is to understand the emptiness of external phenomena, the emptiness of both external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, but in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings. F.204.b

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to understand that the mind is undistracted and absorbed with respect to all phenomena. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in understanding anything as ‘permanent,’ nor to engage in understanding anything as ‘impermanent,’ ‘imbued with happiness,’ ‘imbued with suffering,’ ‘self,’ ‘not self,’ ‘pleasant,’ or ‘unpleasant.’ In a manner that does not apprehend anything, this, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in knowledge regarding past time, it is to not engage in knowledge regarding future time, and it is to not engage in knowledge regarding present time. Indeed, in a manner that does not apprehend anything, it is to not engage in knowledge regarding the three times at all. This, too, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is to not engage in understanding regarding the realm of desire. It is to not engage in understanding regarding the realm of form or the realm of formlessness. Yet it is not to not understand the three realms of desire, form, and formlessness, but to do so in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.

“Moreover, Venerable Śāradvatīputra, the Great Vehicle of bodhisattva great beings is not even to engage in understanding mundane or supramundane phenomena. F.205.a It is not to engage in understanding contaminated, uncontaminated, conditioned, or unconditioned phenomena. Yet it is not to not understand mundane or supramundane phenomena, nor to not understand contaminated, uncontaminated, conditioned, or unconditioned phenomena, but to do so in a manner that does not apprehend anything. This, Venerable Śāradvatīputra, is the Great Vehicle of bodhisattva great beings.”

Śāradvatīputra asked, “Venerable Pūrṇa, to what extent is it said of bodhisattva great beings that they dwell in the Great Vehicle?”

“Venerable Śāradvatīputra,” replied Pūrṇa, “when bodhisattva great beings practice the perfection of wisdom, they also dwell in the perfection of generosity, but they do not apprehend gifts, they do not apprehend the perfection of generosity, they do not apprehend the bodhisattvas [that is to say, the givers], they do not apprehend the recipients, nor do they apprehend those aspects of directing the mind, but do so without apprehending anything. It is in this way that bodhisattva great beings are said to dwell in the perfection of generosity.

“When they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Dt.184} the perfection of meditative concentration, and the perfection of wisdom, they dwell genuinely in the perfection of wisdom [and so forth], but they do not apprehend virtuous phenomena, nor do they apprehend nonvirtuous, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena. They do not apprehend wisdom, they do not apprehend the perfection of wisdom, they do not apprehend the bodhisattvas, nor do they apprehend those aspects of directing the mind, but do so without apprehending anything. It is in this way that, without apprehending anything, bodhisattva great beings F.205.b are said to dwell genuinely in the perfection of wisdom.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, through the unmixed focusing of their attention with all-aspect omniscience in mind, cultivate the emptiness of internal phenomena in order to break down this cultivation,^[177] and do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the emptiness of external phenomena in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the emptiness of external and internal phenomena in order to break down this cultivation, and they do so without apprehending anything.

Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in order to break down this cultivation, and they do so without apprehending anything. Venerable Śāradvatīputra, through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the factors conducive to enlightenment in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate 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, and the meditative stabilities of emptiness, signlessness, and wishlessness in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind, they cultivate the extrasensory powers and the gateways of meditative stability and dhāraṇī in order to break down this cultivation, and they do so without apprehending anything. Through the unmixed focusing of their attention with all-aspect omniscience in mind,F.206.a they cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas in order to break down this cultivation, and they do so without apprehending anything. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings understand that because bodhisattvas are nonapprehensible, this expression bodhisattva is a mere conventional term. They understand that because physical forms are nonapprehensible, this expression physical forms is nothing but a mere name, and that because feelings, perceptions, formative predispositions, and consciousness are nonapprehensible, these expressions, consciousness and so forth, are nothing but mere names.

“Since the eyes are nonapprehensible, it follows that this expression eyes is nothing but a mere name. Similarly, since the ears, nose, tongue, body, and mental faculty are nonapprehensible, it follows that these expressions, mental faculty [and so forth], are nothing but mere names. Since the sense fields, sensory elements, and links of dependent origination are nonapprehensible, it follows that these expressions, links of dependent origination [and so forth], are nothing but mere names. Since the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonapprehensible, it follows that these expressions, the perfection of wisdom [and so forth], are nothing but mere names.

“Since the emptiness of internal phenomena is nonapprehensible, it follows that this expression, emptiness of internal phenomena, is nothing but a mere name. Since the emptiness of external phenomena is nonapprehensible, it follows that this expression, emptiness of external phenomena, is nothing but a mere name. F.206.b Since the emptiness of external and internal phenomena is nonapprehensible, it follows that this expression emptiness of external and internal phenomena is nothing but a mere name. Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, it follows that these expressions, emptiness of the essential nature of nonentities [and so forth], are nothing but mere names.

“Since the factors conducive to enlightenment are nonapprehensible, it follows that this expression, factors conducive to enlightenment, is nothing but a mere name. Since the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, [the gateways of] emptiness, signlessness, and wishlessness, the extrasensory powers, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonapprehensible, it follows that these expressions, eighteen distinct qualities of the buddhas [and so forth], are nothing but mere names.

“Since the real nature is nonapprehensible, it follows that this expression, real nature, is nothing but a mere name. Since the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are nonapprehensible, it follows that these expressions, very limit of reality [and so forth], are nothing but mere names.

“Since enlightenment is nonapprehensible, it follows that this expression, enlightenment, is nothing but a mere name. Since the buddhas are nonapprehensible, it follows that this expression, buddha, is nothing but a mere name. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment {Dt.185} until they are seated at the site of enlightenment, after perfecting all the extrasensory powers, F.207.a bring beings to maturity, and they proceed from buddhafield to buddhafield in order to serve, respect, honor, and worship the lord buddhas by the appropriate means of worshiping and honoring them. Also they listen to the Dharmas of this very vehicle of the bodhisattvas, in the presence of those lord buddhas. Keeping to this vehicle of the bodhisattvas, they proceed from buddhafield to buddhafield, and they continue to refine the buddhafields and bring beings to maturity, but they are without even the notion of a buddhafield, they are without even the notion of beings, and they are without even the notion of a buddha. Abiding on the level of nonduality, they acquire at will as many bodily forms as will facilitate their appropriate acts for the welfare of beings. Until they attain the wisdom of all-aspect omniscience, they will never be separated from this [Great] Vehicle.

“Having attained the wisdom of all-aspect omniscience, they continue to turn the wheel of the Dharma that cannot be turned by any śrāvakas or pratyekabuddhas, or by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans. Once they have attained consummate buddhahood in unsurpassed, complete enlightenment, the lord buddhas who are alive and reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, F.207.b the supreme vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience, continues to turn the wheel of the Dharma!’ The lord buddhas who are alive and reside in the world systems of each of the other directions—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā, will extol their enlightened attributes, proclaiming and incanting in their eulogies that ‘such and such a bodhisattva great being, in such and such a world system, keeping to the Great Vehicle, the unsurpassed vehicle, the supreme vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience, continues to turn the wheel of the Dharma!’ It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to dwell genuinely in the Great Vehicle.”

^[178] Then the venerable Subhūti asked the Blessed One, “Blessed Lord! When it is said that they should don the great armor,^[179] what, Blessed Lord, is the extent of the great armor that bodhisattva great beings should don?”

The Blessed One then addressed the venerable Subhūti as follows: “Subhūti, bodhisattva great beings should don the great armor of the Great Vehicle. That is to say, they should don the armor of the perfection of generosity, and similarly, they should don the armor of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should don the armor of the emptiness of internal phenomena. They should don the armor of the emptiness of external phenomena. They should don the armor of the emptiness of external and internal phenomena,F.208.a and they should don the armor of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should don the armor of the applications of mindfulness,{Dt.186} and they should don the armor of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path. They should don the armor 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 gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They should don the armor of all-aspect omniscience. They should don the armor of the buddha body, and then they will illuminate this world system of the great trichiliocosm. That is to say, they will illuminate the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and they will illuminate the world systems of each of the other directions—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā.

They will cause this world system of the great trichiliocosm to shake intensely, and in six ways.^[180] That is to say, they will cause the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely and in six ways, and they will cause the world systems of each of the other directions—south, west, north, northeast, southeast, southwest, northwest, nadir and zenith—numerous as the grains of sand of the river Gaṅgā, to shake intensely, and in six ways.

“Having thereby extinguished all the infernal masses of fire that afflict beings in the hells, as many as there are, [these bodhisattva great beings] will then utter and loudly proclaim the words, ‘Homage to the tathāgatas, arhats, completely awakened buddhas!’ F.208.b At that time, when those denizens of the hells have heard the name of the buddhas, they too will rejoice and find happiness, and through their joy and happiness they will arise from those hell realms, and they will be reborn in buddhafields where the lord buddhas are alive at present. Similarly, beings who have taken birth as animals and beings of the Yama world will arise from those states, and having arisen from that animal realm and that Yama world, they will be reborn in buddhafields where the lord buddhas are alive at present.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate the hells, the animal realm, and a Yama world, and, having emanated them in that manner, were to proclaim the name of the Buddha, the name of the Dharma, and the name of the Saṅgha to those beings of the inferior realms, causing those emanations then to arise from the hells, the animal realm, and the Yama world through the name of the Buddha, the name of the Dharma, and the name of the Saṅgha, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have caused any beings to arise from the hells, the animal realm, or the Yama world?”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One, “although bodhisattva great beings will have liberated immeasurable, countless beings in the world systems of the ten directions, F.209.a there are no beings at all who will have been liberated. If you ask why, Subhūti, it is because, commencing from the reality of illusion, such is the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings should don the great armor. {Dt.187}

“Moreover, Subhūti, bodhisattva great beings who have donned the great armor dwell in the perfection of generosity and they emanate the worlds of the great trichiliocosm made of beryl. Having emanated the worlds made of beryl in that manner, they emanate the dominion of an imperial monarch, and having emanated the dominion of an imperial monarch in that manner, they give food to those in need of nourishment, and they give drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, flowers to those in need of flowers, garlands to those in need of garlands, incense to those in need of incense, unguents to those in need of unguents, lodgings to those in need of lodgings, homes to those in need of homes, sustenance to those in need of sustenance, resources to those in need of resources, and medications^[181] to those in need of medications owing to ill health. They give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver. They give [other benefits] to beings, up to and including whatever resources humans might need, and having given food to those in need of nourishment, and having given [all other benefits], up to and including whatever resources humans might need, they then teach those beings the Dharma—this Dharma endowed with the six perfections. Those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment. F.209.b

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large group of people and offer food to those in need of nourishment, and dispense [all those other aforementioned benefits], up to and including whatever resources humans might need, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have given anything to any being?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings, having emanated the dominion of an imperial monarch, proceed to offer food to those in need of nourishment, and [all those other benefits], up to and including whatever resources humans might need, but they have not actually given anything to any being. If you ask why, Subhūti, it is because, commencing from the illusory nature, such is the reality of all phenomena.^[182] Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of ethical discipline, they will be reborn in the family of an imperial monarch, since they are able to take birth at will, and dwelling as mighty lords, in the family of an imperial monarch, they will establish beings on the paths of the ten virtuous actions. They will establish beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the factors conducive to enlightenment, emptiness, signlessness, wishlessness, the eight aspects of liberation, the nine serial steps of meditative absorption, the four truths of the noble ones, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, F.210.a and the eighteen distinct qualities of the buddhas. These beings, too, will never be separated from this teaching of the Dharma until they have attained consummate buddhahood in unsurpassed, complete enlightenment. {Dt.188}

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and establish them on the paths of the ten virtuous actions, or establish them in [the causal and fruitional attributes] up to and including the eighteen distinct qualities of the buddhas, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings on the paths of the ten virtuous actions, or establish them [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings on the paths of the ten virtuous actions, and [in the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but they do not actually establish any beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor. B15

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of tolerance, they will unite and establish all beings in the perfection of tolerance. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of tolerance, F.210.b unite and establish all beings in the perfection of tolerance, in this regard, Subhūti, commencing from the time when they first begin to set their mind on enlightenment until the hundredth time, bodhisattva great beings don their armor, while thinking, ‘If all beings were to hit me with stones and sticks, or strike me with weapons, I should not develop any thoughts of anger.’ It is in such tolerance that they will indeed establish all beings.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, uniting and establishing them in the perfection of tolerance, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of tolerance?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in the perfection of tolerance, but they do not actually establish any beings at all in the perfection of tolerance. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor. {Dt.189}

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of perseverance, they will encourage, secure, and establish all beings in the perfection of perseverance. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of tolerance, F.211.a encourage, secure, and establish all beings in the perfection of perseverance, Subhūti, it is by those bodhisattva great beings setting their minds on all-aspect omniscience that they will encourage, secure, and establish all beings in physical and mental perseverance.

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

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish immeasurable, countless beings in physical and mental perseverance, but they do not actually establish any beings at all in physical and mental perseverance. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of meditative concentration, they will encourage, secure, and establish all beings in the perfection of meditative concentration. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of meditative concentration, encourage, secure, and establish all beings in the perfection of meditative concentration, Subhūti, it is by those bodhisattva great beings dwelling in the true nature^[183] of all phenomena, F.211.b and—without considering anything to be distracted or undistracted—dwelling in the perfection of meditative concentration; that is how they encourage, secure, and establish all beings, too, in the perfection of meditative concentration, and those whom they thus encourage, until they have attained consummate buddhahood in unsurpassed, complete enlightenment, will never depart from the perfection of meditative concentration.

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people and then establish them in the perfection of meditative concentration, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of meditative concentration?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of meditative concentration, but they do not actually establish any beings at all in the perfection of meditative concentration. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings dwell in the perfection of wisdom, they will encourage, secure, and establish all beings in the perfection of wisdom. Subhūti, if one were to ask in what way bodhisattva great beings, abiding in the perfection of wisdom, F.212.a encourage, secure, and establish all beings in the perfection of wisdom, Subhūti, it is by those bodhisattva great beings practicing the perfection of wisdom, {Dt.190} and not apprehending anything that may be arising, ceasing, afflicted, purified, imminent, or transcendent, for that, Subhūti, is how bodhisattva great beings dwell in the perfection of wisdom: that is how they encourage, secure, and establish all beings, too, in the perfection of wisdom.

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

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings in the perfection of wisdom, but they have not actually established any beings at all in the perfection of wisdom. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings have donned the great armor, they proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and, F.212.b just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity. Just as they themselves dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in [those perfections, up to and including] the perfection of wisdom. That is to say, they teach the Dharma connected with^[184] these six perfections. Beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment.

“They proceed to the world systems of the each of the [other] directions—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, and in [the other perfections], up to and including the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity. Similarly, they encourage, secure, and establish them in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. That is to say, they teach the Dharma connected with^[185] these six perfections. Beings, too, on hearing this Dharma, will never be separated from the six perfections until they have attained consummate buddhahood in unsurpassed, complete enlightenment. F.213.a

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

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings establish all beings, as many as there are in the world systems in each of the directions—east, south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—numerous as the grains of sand of the river Gaṅgā, in the six perfections, but they do not actually establish any beings at all in the six perfections. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.

“Moreover, Subhūti, when bodhisattva great beings have donned the great armor, and engage with a mind set on all-aspect omniscience, they do not allow any opportunity for any other mindsets to develop, such as thinking, ‘I must establish this many beings in the perfection of generosity, but I must not establish that many beings in it. I must establish this many beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance,F.213.b the perfection of meditative concentration, and the perfection of wisdom, but I must not establish that many beings in them. I must establish this many beings in the thirty-seven factors conducive to enlightenment, but I must not establish that many in them. I must establish this many beings in [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but I must not establish that many in them. I must establish this many beings in the fruit of entering the stream to nirvāṇa, but I must not establish that many in it. I must establish this many beings in the fruit of being destined for only one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship, but I must not establish that many in them. I must establish this many beings in individual enlightenment, but I must not establish that many in it. I must establish this many beings in all-aspect omniscience, but I must not establish that many [in it].’ There is no opportunity for such thoughts to arise. Rather, they should think, ‘I shall establish immeasurable and countless beings in the perfection of generosity. I shall establish immeasurable and countless beings in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

I shall establish them in the emptiness of internal phenomena. I shall establish them in the emptiness of external phenomena. I shall establish them in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I shall establish them in the thirty-seven factors conducive to enlightenment. I shall establish them in the four truths of the noble ones, the four meditative concentrations, the four formless absorptions, the eight aspects of liberation,F.214.a the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways. I shall establish them in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. I shall establish them in the fruit of entering the stream to nirvāṇa. I shall them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship. I shall establish them in individual enlightenment. I shall establish them in all-aspect omniscience.’{Dt.191}

“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to emanate a large gathering of people, thinking, ‘I shall establish immeasurable and countless beings in the six perfections. I shall establish them [in the causal and fruitional attributes and goals], up to and including all-aspect omniscience,’ do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually establish any beings in the six perfections, or would he establish anyone in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience?”

“No, Blessed Lord!” he responded.

The Blessed One then said, “Subhūti, in the same manner, bodhisattva great beings think they will establish immeasurable and countless beings in the six perfections and in [the causal and fruitional attributes and goals], up to and including all-aspect omniscience, but they do not actually cultivate such thoughts for the sake of any beings. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all phenomena. F.214.b Subhūti, it is in this way that bodhisattva great beings are said to don the great armor.”

Then the venerable Subhūti said, “As I understand the teachings given by the Blessed Lord, on account of the emptiness of intrinsic defining characteristics, bodhisattva great beings should know that they are donning armor that is a nonexistent armor. If one were to ask why, Blessed Lord, it is because physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness and [the aforementioned aggregates]. The eyes are empty of the eyes, and similarly, the ears, nose, tongue, body, and mental faculty are empty of the mental faculty [and the aforementioned sense organs]. Sights are empty of sights. Sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and the aforementioned sense objects]. Visual consciousness is empty of visual consciousness. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and the aforementioned aspects of consciousness]. Sensory contact that is visually compounded is empty of sensory contact that is visually compounded. Sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, and sensory contact that is mentally compounded are empty of sensory contact that is mentally compounded [and so forth]. Feelings conditioned by sensory contact that is visually compounded are empty of feelings conditioned by sensory contact that is visually compounded. Feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that in lingually compounded, feelings conditioned by sensory contact that is corporally compounded, and feelings conditioned by sensory contact that is mentally compounded are empty of feelings conditioned by sensory contact that is mentally compounded [and so forth].

“The perfection of generosity is empty of the perfection of generosity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, F.215.a and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. The emptiness of internal phenomena is empty of the emptiness of internal phenomena. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. The thirty-seven factors conducive to enlightenment are empty of the thirty-seven factors conducive to enlightenment. The truths of the noble ones, the meditative concentrations, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness that are the gateways to liberation, the extrasensory powers, the gateways of meditative stability and dhāraṇī, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas are all empty of the distinct qualities of the buddhas [and so forth]. Bodhisattvas are also empty of bodhisattvas. The great armor is also empty of the great armor. It is for that reason, Blessed Lord, that bodhisattva great beings should know that they are donning armor that is a nonexistent armor.”

The Blessed One then said, “Subhūti, it is so! It is just as you have said! If you ask why, Subhūti, it is because all-aspect omniscience has neither been created, nor been developed, nor been composed.^[186] Even the beings for whom bodhisattva great beings don the great armor have neither been created, nor been developed, nor been composed.”

“Blessed Lord! For what reason has all-aspect omniscience neither been created, nor been developed, nor been composed? Why have the beings for whom bodhisattva great beings don the great armor neither been created, nor been developed, nor been composed?” F.215.b

“Subhūti,” replied the Blessed One, “it is because there is no creator to be apprehended that all-aspect omniscience has itself neither been created, nor been developed, nor been composed. Those beings for whom bodhisattva great beings don the great armor, too, are neither created, nor developed, nor composed. If you ask why, Subhūti, it is because physical forms are neither created, nor developed, nor composed, and feelings, perceptions, formative predispositions, and consciousness are neither created, nor developed, nor composed. Subhūti, the eyes are neither created, nor developed, nor composed. The ears, nose, tongue, body, and mental faculty are neither created, nor developed, nor composed. Subhūti, sights are neither created, nor developed, nor composed. Sounds, odors, tastes, tangibles, and mental phenomena are neither created, nor developed, nor composed. Subhūti, visual consciousness is neither created, nor developed, nor composed. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are neither created, nor developed, nor composed. Subhūti, sensory contact that is visually compounded is neither created, nor developed, nor composed. Sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, and sensory contact that is mentally compounded are neither created, nor developed, nor composed. Subhūti, feelings conditioned by sensory contact that is visually compounded are neither created, nor developed, nor composed. Feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that is lingually compounded, feelings conditioned by sensory contact that is corporally compounded, and feelings conditioned by sensory contact that is mentally compounded are neither created, nor developed, nor composed.

{Dt.192}

“Subhūti, the ‘self’ is neither created, nor developed, F.216.a nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, beings are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. Life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, dreams are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. Magical displays, echoes, optical aberrations, reflections, mirages, and phantoms are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the perfection of generosity is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the emptiness of internal phenomena is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the thirty-seven factors conducive to enlightenment are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, F.216.b the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness—the gateways to liberation—the extrasensory powers, the gateways of the meditative stabilities and dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, the real nature is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm are neither created, nor developed, nor composed. If you ask why, it is because they are absolutely nonapprehensible.

“Subhūti, enlightenment is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, all-aspect omniscience is neither created, nor developed, nor composed. If you ask why, it is because it is absolutely nonapprehensible. Subhūti, those are the formulations explaining how one should know that all-aspect omniscience is neither created, nor developed, nor composed. One should know that the beings for whom bodhisattva great beings don the great armor are also neither created, nor developed, nor composed. So it is, Subhūti, that bodhisattva great beings who don the great armor are said to don the great armor that is a nonexistent armor.”

“Blessed Lord, as I understand the words spoken by the Blessed One, physical forms, Blessed Lord, are neither fettered nor liberated. F.217.a Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”

The venerable Pūrṇa Maitrāyaṇīputra then addressed the venerable Subhūti: “Venerable Subhūti, are physical forms neither fettered nor liberated? Are feelings, perceptions, formative predispositions, and consciousness neither fettered nor liberated?”

“Venerable Pūrṇa, it is so. Venerable Pūrṇa, physical forms are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”

Then the venerable Pūrṇa asked, “Venerable Subhūti, what are those physical forms that are neither fettered nor liberated? What are those feelings, perceptions, formative predispositions, and consciousness that are neither fettered nor liberated?”

“Venerable Pūrṇa, physical forms that resemble dreams are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness that resemble dreams are neither fettered nor liberated. Physical forms that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated. Feelings, perceptions, formative predispositions, and consciousness that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, or a phantom are neither fettered nor liberated.{Dt.193} Venerable Pūrṇa, physical forms of the past are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the past are neither fettered nor liberated. Venerable Pūrṇa, physical forms of the future are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the future are neither fettered nor liberated. Venerable Pūrṇa, physical forms of the present are neither fettered nor liberated, and feelings, perceptions, formative predispositions, and consciousness of the present are neither fettered nor liberated.F.217.b If you ask why, Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonexistent. Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are void. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void. Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, virtuous physical forms are neither fettered nor liberated, and virtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, nonvirtuous physical forms are neither fettered nor liberated, and nonvirtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, indeterminate physical forms are neither fettered nor liberated, and indeterminate feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, mundane physical forms are neither fettered nor liberated, and mundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, supramundane physical forms are neither fettered nor liberated, and supramundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa, contaminated physical forms are neither fettered nor liberated, and contaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Venerable Pūrṇa,F.218.a uncontaminated physical forms are neither fettered nor liberated, and uncontaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Venerable Pūrṇa, physical forms are neither fettered nor liberated because physical forms are nonexistent. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonexistent. Physical forms are neither fettered nor liberated because physical forms are void. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are void.

Physical forms are neither fettered nor liberated because physical forms are nonarising. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, all phenomena are neither fettered nor liberated. All phenomena are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising. Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. Venerable Pūrṇa, the perfection of generosity is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated, F.218.b the emptiness of external phenomena is neither fettered nor liberated, the emptiness of external and internal phenomena is neither fettered nor liberated, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated. Venerable Pūrṇa, the emptiness of internal phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The emptiness of external phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The emptiness of external and internal phenomena is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are also neither fettered nor liberated. Venerable Pūrṇa, the thirty-seven factors conducive to enlightenment are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising. Venerable Pūrṇa, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither fettered nor liberated. Venerable Pūrṇa, the eighteen distinct qualities of the buddhas [and those other fruitional attributes] are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, [the goals], up to and including all-aspect omniscience, are neither fettered nor liberated. Venerable Pūrṇa, all-aspect omniscience [and the other goals] are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, bodhisattvas F.219.a also are neither fettered nor liberated. Venerable Pūrṇa, bodhisattvas are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, the real nature is also neither fettered nor liberated. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, and the very limit of reality are neither fettered nor liberated. Venerable Pūrṇa, the real nature is neither fettered nor liberated because it is nonexistent, it is neither fettered nor liberated because it is void, and it is neither fettered nor liberated because it is nonarising. [Those other realities], up to and including the very limit of reality, are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, unconditioned phenomena also are neither fettered nor liberated. Venerable Pūrṇa, unconditioned phenomena are neither fettered nor liberated because they are nonexistent, they are neither fettered nor liberated because they are void, and they are neither fettered nor liberated because they are nonarising.

“Venerable Pūrṇa, this is the portal of the Dharma indicating that bodhisattva great beings are neither fettered nor liberated. In this regard, the perfection of generosity is neither fettered nor liberated. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. [The attributes and goals], up to and including all-aspect omniscience, are neither fettered nor liberated. Bodhisattvas are neither fettered nor liberated. Buddhas are neither fettered nor liberated. The real nature is neither fettered nor liberated. The unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, F.219.b and the very limit of reality are neither fettered nor liberated. Unconditioned phenomena are neither fettered nor liberated.

“[Bodhisattva great beings] dwell in the perfection of generosity that is neither fettered nor liberated. They dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [that are neither fettered nor liberated]. They dwell in [the attributes and goals], up to and including all-aspect omniscience, that are neither fettered nor liberated. They dwell in the real nature that is neither fettered nor liberated. They dwell in the unmistaken real nature that is neither fettered nor liberated, the one and only real nature that is neither fettered nor liberated, the reality that is neither fettered nor liberated, the realm of phenomena that is neither fettered nor liberated, the abiding nature of reality that is neither fettered nor liberated, the maturity with respect to all phenomena that is neither fettered nor liberated, and the very limit of reality that is neither fettered nor liberated. They dwell in unconditioned phenomena that are neither fettered nor liberated.

“Being neither fettered nor liberated, they bring to maturity beings who are neither fettered nor liberated. Being neither fettered nor liberated, they refine buddhafields that are neither fettered nor liberated. Being neither fettered nor liberated, they venerate the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they listen to the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the lord buddhas who are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the extrasensory powers that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the five eyes that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the dhāraṇīs that are neither fettered nor liberated. Being neither fettered nor liberated, they will never be separated from the meditative stabilities that are neither fettered nor liberated. Being neither fettered nor liberated, they will develop knowledge of the path that is neither fettered nor liberated. F.220.a Being neither fettered nor liberated, they will attain consummate buddhahood in all-aspect omniscience that is neither fettered nor liberated. Being neither fettered nor liberated, they will turn the wheel of the Dharma that is neither fettered nor liberated. Being neither fettered nor liberated, they will consolidate in the three vehicles those beings who are neither fettered nor liberated.

“Venerable Pūrṇa, so it is that bodhisattva great beings who are unfettered and unliberated will comprehend all phenomena by means of the six perfections that are neither fettered nor liberated. This is because all phenomena are nonexistent, void, and nonarising. {Dt.194} Venerable Pūrṇa, one should know that it is in this way that bodhisattva great beings don the great armor of the Great Vehicle that is neither fettered nor liberated.”

^[187] Then the venerable Subhūti asked the Blessed One, “Blessed Lord, what is the Great Vehicle of bodhisattva great beings? Blessed Lord, how should bodhisattva great beings be known as entering the Great Vehicle? From where does this Great Vehicle depart? Where does this vehicle bring one to rest? Who will depart using this vehicle?”^[188]

The Blessed One replied to the venerable Subhūti, “Subhūti, you have asked what is the Great Vehicle of bodhisattva great beings. Subhūti, the six perfections constitute the Great Vehicle of bodhisattva great beings. If you ask what these six are, they comprise the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”

“Blessed Lord, what is the perfection of generosity?” F.220.b

“Subhūti,” replied the Blessed One, “when bodhisattva great beings, through the focusing of their attention with all-aspect omniscience in mind, give inner or outer objects to those who strive for them and then dedicate [the merit of] these gifts, without apprehending anything, for the sake of unsurpassed, complete enlightenment, making common cause with all beings, that is the perfection of generosity possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of ethical discipline?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience, themselves adopt and maintain correctly the paths of the ten virtuous actions, and also correctly induce, secure, and establish others on the path of virtuous actions, and they do so without apprehending anything, this is the unblemished perfection of ethical discipline possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of tolerance?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings F.221.a who have cultivated the mind set on all-aspect omniscience themselves possess the excellent endowments of tolerance, and also correctly induce others toward tolerance, and they do so without apprehending anything, this is the perfection of tolerance possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of perseverance?” {Dt.195}

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience are themselves indefatigable with respect to the six perfections, and also engage others in the six perfections, and they do so without apprehending anything, this is the perfection of perseverance possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of meditative concentration?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have themselves cultivated the mind set on all-aspect omniscience are skillfully absorbed in the meditative concentrations, but on that account are no longer subject to rebirth, while they also correctly induce others toward these meditative concentrations, and they do so without apprehending anything, this is the perfection of meditative concentration possessed by bodhisattva great beings.”

“Blessed Lord, what is the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings who have cultivated the mind set on all-aspect omniscience themselves are without fixation with respect to all phenomena and discern the nature of all phenomena without apprehending anything, and then correctly induce, secure, and establish [other] beings toward nonfixation with respect to all phenomena and toward discernment of the nature of all phenomena, and they do so without apprehending anything, this is the perfection of wisdom possessed by bodhisattva great beings.

“These, Subhūti, constitute the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises [the eighteen aspects of emptiness], namely: F.221.b (1) the emptiness of internal phenomena, (2) the emptiness of external phenomena, (3) the emptiness of both external and internal phenomena, (4) the emptiness of emptiness, (5) the emptiness of great extent, (6) the emptiness of ultimate reality, (7) the emptiness of conditioned phenomena, (8) the emptiness of unconditioned phenomena, (9) the emptiness of the unlimited, (10) the emptiness of that which has neither beginning nor end, (11) the emptiness of nonexclusion, (12) the emptiness of inherent existence, (13) the emptiness of all phenomena, (14) the emptiness of intrinsic defining characteristics, (15) the emptiness of nonapprehensibility, (16) the emptiness of nonentities, (17) the emptiness of essential nature, and (18) the emptiness of the essential nature of nonentities.^[189]

“If, among them, you ask what is (1) the emptiness of internal phenomena, the term internal phenomena comprises the eyes, ears, nose, tongue, body, and mental faculty. Among them, the eyes are empty of the eyes because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. The ears, the nose, the tongue, the body, and the mental faculty are [respectively] empty of [the ears, the nose, the tongue, the body, and] the mental faculty, because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is the emptiness of internal phenomena.

“If you ask what is (2) the emptiness of external phenomena, the term external phenomena comprises sights, sounds, odors, tastes, tangibles, and mental phenomena. Among them, sights are empty of sights because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. Similarly, sounds, odors, tangibles, and mental phenomena are [respectively] empty of [sounds, odors, tangibles, and] mental phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of external phenomena.

“If you ask what is (3) the emptiness of both external and internal phenomena, the term external and internal phenomena comprises the six inner sense fields and the six outer sense fields. Among them, inner phenomena are empty of outer phenomena because they do not endure and they do not disintegrate. {Dt.196} If you ask why, it is because that is their very nature. Outer phenomena are also empty of inner phenomena [because they do not endure and they do not disintegrate].^[190] If you ask why, it is because that is their very nature. F.222.a This is called the emptiness of external and internal phenomena.

“If you ask what is (4) the emptiness of emptiness, the emptiness that is the emptiness of all phenomena is empty of emptiness because it does not endure and it does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of emptiness.

“If you ask what is (5) the emptiness of great extent, the eastern direction is empty of the eastern direction, the southern direction is empty of the southern direction, the western direction is empty of the western direction, the northern direction is empty of the northern direction, the nadir is empty of the nadir, the zenith is empty of the zenith, and the intermediate directions are empty of the intermediate directions because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of great extent.

“If you ask what is (6) the emptiness of ultimate reality, the term ultimate reality denotes nirvāṇa. In this regard, nirvāṇa is empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of ultimate reality.

“If you ask what is (7) the emptiness of conditioned phenomena, the term conditioned phenomena denotes the realm of desire, the realm of form, and the realm of formlessness. Among them, the realm of desire is empty of the realm of desire, the realm of form is empty of the realm of form, and the realm of formlessness is empty of the realm of formlessness because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of conditioned phenomena.

“If you ask what is (8) the emptiness of unconditioned phenomena, the term unconditioned phenomena denotes anything that does not arise, that does not cease, and that does not change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. F.222.b If you ask why, it is because that is their very nature. This is called the emptiness of unconditioned phenomena.

“If you ask what is (9) the emptiness of the unlimited, the term unlimited denotes anything of which the limits are nonapprehensible. The unlimited is empty of the unlimited because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of the unlimited.

“If you ask what is (10) the emptiness of that which has neither beginning nor end, the going of anything is nonapprehensible and the coming of anything is nonapprehensible. That which has neither beginning nor end is empty of that which has neither beginning nor end because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of that which has neither beginning nor end. {Dt.197}

“If you ask what is (11) the emptiness of nonexclusion, there is no exclusion with respect to anything. Nonexclusion is empty of nonexclusion because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of nonexclusion.

“If you ask what is (12) the emptiness of inherent existence, this term relates to the inherent existence of all phenomena, whether conditioned or unconditioned, which is not created by the śrāvakas, not created by the pratyekabuddhas, not created by bodhisattva great beings, and not created by the tathāgatas, arhats, completely awakened buddhas. Inherent existence is empty of inherent existence because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of inherent existence.

“If you ask what is (13) the emptiness of all phenomena, the term all phenomena denotes physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, the ears, the nose, the tongue, the body, the mental faculty, sights, sounds, odors, tastes, tangibles, mental phenomena, F.223.a visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, sensory contact that is visually compounded, sensory contact that is audibly compounded, sensory contact that is nasally compounded, sensory contact that in lingually compounded, sensory contact that is corporally compounded, sensory contact that is mentally compounded, feelings conditioned by sensory contact that is visually compounded, feelings conditioned by sensory contact that is audibly compounded, feelings conditioned by sensory contact that is nasally compounded, feelings conditioned by sensory contact that is lingually compounded, feelings conditioned by sensory contact that is corporally compounded, feelings conditioned by sensory contact that is mentally compounded, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena. In that regard, all phenomena are empty of all phenomena because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of all phenomena.

“If you ask what is (14) the emptiness of all intrinsic defining characteristics, this relates to the intrinsic defining characteristic of physical forms which is disintegration, the intrinsic defining characteristic of feelings which is emotional experience, the intrinsic defining characteristic of perceptions which is apprehending, the intrinsic defining characteristic of formative predispositions which is conditioning, and the intrinsic defining characteristic of consciousness which is representation. All such phenomena are empty of their respective intrinsic defining characteristics, which include the intrinsic defining characteristics of conditioned phenomena and the intrinsic defining characteristics of unconditioned phenomena, because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of intrinsic defining characteristics. F.223.b

“If you ask what is (15) the emptiness of nonapprehensibility, it is the nonapprehensibility of anything that is past, the nonapprehensibility of anything that is present, and the nonapprehensibility of anything that is future. Nonapprehensibility is empty of nonapprehensibility because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. This is called the emptiness of nonapprehensibility.

“If you ask what is (18) the emptiness of the essential nature of nonentities, it is the lack of essential nature in combinations [of conditioned phenomena] because all phenomena are dependently arisen. Such combinations are empty of combinations because they do not endure and do not disintegrate. If you ask why, it is because that is their very nature. This is called the emptiness of the essential nature of nonentities. {Dt.198}B16

“Moreover, Subhūti, entities are empty of entities. Nonentities are empty of nonentities. Intrinsic entities are empty of intrinsic entities. Extraneous entities are empty of extraneous entities.

“If you ask in what way entities [are empty of] entities, the term entities denotes the five aggregates. Entities are empty of entities because the aggregates are empty of the aggregates.

“If you ask in what way (16) nonentities are empty of nonentities, the term nonentities denotes unconditioned phenomena. Nonentities are empty of nonentities because unconditioned phenomena are empty of unconditioned phenomena.^[191]

“If you ask in what way (17) essential nature is empty of essential nature, the term essential nature denotes the unerring essential nature. Emptiness in this regard is that which is not created by being known and not created by being seen. This is the emptiness of essential nature.

“If you ask what is the emptiness of extraneous entities, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the abiding nature of all phenomena, reality, the realm of phenomena, maturity with respect to all phenomena, the real nature, the unmistaken real nature, the one and only real nature, and the very limit of reality—all such phenomena—are empty of extraneous entities. This is called the emptiness of extraneous entities.

“These, Subhūti, constitute the Great Vehicle of bodhisattva great beings. F.224.a

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings comprises the following [meditative stabilities]:^[192] (1) the meditative stability named heroic valor, (2) the meditative stability named precious seal, (3) the meditative stability named lion’s play, (4) the meditative stability named beautiful moon, (5) the meditative stability named crest of the moon’s victory banner, (6) the meditative stability named surpassing all phenomena, (7) the meditative stability named seal of all phenomena, (8) the meditative stability named surveying the crown pinnacle, (9) the meditative stability named certainty in the realm of phenomena, (10) the meditative stability named crest of certainty’s victory banner, (11) the meditative stability named vajra, (12) the meditative stability named seal of entry into all phenomena, (13) the meditative stability named consecrated as a king of meditative stabilities, (14) the meditative stability named diffusion of light rays, (15) the meditative stability named array of power, (16) the meditative stability named sublimation [of all phenomena], (17) the meditative stability named engaging with certainty in lexical explanations, (18) the meditative stability named entry into designations, (19) the meditative stability named observation of spatial directions, (20) the meditative stability named receiving the seal, (21) the meditative stability named unimpaired, (22) the meditative stability named oceanic seal gathering all phenomena, (23) the meditative stability named permeation of space, (24) the meditative stability named vajra maṇḍala, (25) the meditative stability named shoulder ornament of the victory banner’s crest, (26) the meditative stability named crest of power, (27) the meditative stability named pursuit of the stream, (28) the meditative stability named yawning lion, (29) the meditative stability named out of order, (30) the meditative stability named repudiation of mental afflictions, (31) the meditative stability named illumination,F.224.b (32) the meditative stability named unseeking, (33) the meditative stability named no fixed abode, (34) the meditative stability named free from mentation, (35) the meditative stability named taintless lamp, (36) the meditative stability named boundless light, (37) the meditative stability named illuminator, (38) the meditative stability named total illumination, (39) the meditative stability named pure sanctuary, (40) the meditative stability named immaculate light, (41) the meditative stability named bringer of joy, (42) the meditative stability named lightning lamp, (43) the meditative stability named inexhaustible, (44) the meditative stability named unvanquished, (45) the meditative stability named majestic, (46) the meditative stability named free from extinction, (47) the meditative stability named unmoving, (48) the meditative stability named imperishable,^[193] (49) the meditative stability named lamp of the sun, (50) the meditative stability named immaculate moon, (51) the meditative stability named lamp of wisdom,

(52) the meditative stability named pure appearance, (53) the meditative stability named illuminating, (54) the meditative stability named engaging in performance, (55) the meditative stability named crest of wisdom, (56) the meditative stability named vajra-like, (57) the meditative stability named stability of mind, (58) the meditative stability named observing everything, (59) the meditative stability named consecrated, (60) the meditative stability named jewel cusp, (61) the meditative stability named seal of the Dharma, (62) the meditative stability named sameness of all phenomena, (63) the meditative stability named renunciation of delight, (64) the meditative stability named sublimation of phenomena, (65) the meditative stability named dispersal, (66) the meditative stability named distinguishing the terms associated with all phenomena, (67) the meditative stability named establishing the sameness of letters, (68) the meditative stability named devoid of letters, (69) the meditative stability named eradication of referents,F.225.a (70) the meditative stability named unmodified, (71) the meditative stability named no aspect, (72) the meditative stability named ascertainment of names, (73) the meditative stability named roaming, (74) the meditative stability named devoid of darkness, (75) the meditative stability named engaging in conduct, (76) the meditative stability named unwavering, (77) the meditative stability named transcendence of the range, (78) the meditative stability named accumulation of all attributes, (79) the meditative stability named abiding without mentation, (80) the meditative stability named blossoming and vibrance of the flowers of virtue, (81) the meditative stability named endowed with the factors conducive to enlightenment, (82) the meditative stability named boundless eloquence, (83) the meditative stability named equal to the unequaled, (84) the meditative stability named transcending all phenomena, (85) the meditative stability named utterly devoid of delimitation, (86) the meditative stability named dispelling of doubt, (87) the meditative stability named without settled focus, (88) the meditative stability named single array, (89) the meditative stability named manifest attainment of aspects, (90) the meditative stability named unity, (91) the meditative stability named nonexclusion, (92) the meditative stability named comprehension of all bases of rebirth through realization, (93) the meditative stability named entrance to symbols and sounds, (94) the meditative stability named devoid of vocalic syllables, (95) the meditative stability named burning lamp, (96) the meditative stability named purification of defining characteristics, (97) the meditative stability named nondistinguished, (98) the meditative stability named endowed with all finest aspects, (99) the meditative stability named absence of joy with respect to all happiness and suffering,F.225.b (100) the meditative stability named inexhaustible cornucopia, (101) the meditative stability named dhāraṇī intelligence, (102) the meditative stability named complete elimination of right and wrong, (103) the meditative stability named calming of all deviations and obstacles, (104) the meditative stability named absence of disharmony, (105) the meditative stability named taintless light,

(106) the meditative stability named endowed with the essence, (107) the meditative stability named taintless light of the full moon, (108) the meditative stability named lightning light, (109) the meditative stability named great ornament, (110) the meditative stability named illuminator of all worlds, (111) the meditative stability named sameness of meditative stability, (112) the meditative stability named taintless principle devoid of impurities, (113) the meditative stability named convergence in nonaffliction, (114) the meditative stability named convergence of all mental afflictions in nonaffliction,^[194] (115) the meditative stability named engaging in remaining without an objective support, (116) the meditative stability named abiding in the real nature without mentation, (117) the meditative stability named dispelling the misery of corporeality, (118) the meditative stability named obliterating defects of speech, transforming them as if into space, and (119) the meditative stability named unattached, liberated, and uncovered like space.

“In this regard, if you ask what is (1) the meditative stability named heroic valor, this meditative stability functions within the perceptual range of all meditative stabilities. This is the meditative stability named heroic valor. If you ask what is (2) the meditative stability named precious seal, through this meditative stability all meditative stabilities are sealed. This is the meditative stability named precious seal. If you ask what is (3) the meditative stability named lion’s play,F.226.a abiding in that meditative stability, one plays with all meditative stabilities. This is the meditative stability named lion’s play. If you ask what is (4) the meditative stability named beautiful moon, abiding in that meditative stability, one illuminates all meditative stabilities. This is the meditative stability named beautiful moon. If you ask what is (5) the meditative stability named crest of the moon’s victory banner, this meditative stability upholds the victory banner of all meditative stabilities. This is the meditative stability named crest of the moon’s victory banner. If you ask what is (6) the meditative stability named surpassing all phenomena, abiding in that meditative stability, one becomes exalted over all meditative stabilities. This is the meditative stability named surpassing all phenomena.{Dt.199} If you ask what is (7) the meditative stability named seal of all phenomena, abiding in that meditative stability, all phenomena are sealed with the unchanging seal. This is the meditative stability named seal of all phenomena. If you ask what is (8) the meditative stability named surveying the crown pinnacle, abiding in that meditative stability, one surveys the pinnacle of all meditative stabilities. This is the meditative stability named surveying the crown pinnacle. If you ask what is (9) the meditative stability named certainty in the realm of phenomena, abiding in that meditative stability, one moves toward understanding concerning the realm of phenomena.

This is the meditative stability named certainty in the realm of phenomena. If you ask what is (10) the meditative stability named crest of certainty’s victory banner, abiding in that meditative stability, one holds the victory banner indicative of certainty with respect to all meditative stabilities. This is the meditative stability named crest of certainty’s victory banner. If you ask what is (11) the meditative stability named vajra, abiding in that meditative stability, all meditative stabilities will not perish. This is the meditative stability named vajra. If you ask what is (12) the meditative stability named seal of entry into all phenomena, abiding in that meditative stability, one enters into the seal of all phenomena.F.226.b This is the meditative stability named seal of entry into all phenomena. If you ask what is (13) the meditative stability named consecrated as a king of meditative stabilities, abiding in that meditative stability, one is consecrated as a king of all meditative stabilities. This is the meditative stability named consecrated as a king of meditative stabilities. If you ask what is (14) the meditative stability named diffusion of light rays, abiding in that meditative stability, one diffuses the light rays of all meditative stabilities. This is the meditative stability named diffusion of light rays. If you ask what is (15) the meditative stability named array of power, abiding in that meditative stability, one arrays the power of all meditative stabilities. This is the meditative stability named array of power. If you ask what is (16) the meditative stability named sublimation, abiding in that meditative stability, one sublimates all meditative stabilities. This is the meditative stability named sublimation. If you ask what is (17) the meditative stability named engaging with certainty in lexical explanations, abiding in that meditative stability, one engages in the exposition of the precise etymologies of all the meditative stabilities.

This is the meditative stability named engaging with certainty in lexical explanations. If you ask what is (18) the meditative stability named entry into designations, abiding in that meditative stability, one enters into the designations of all the meditative stabilities. This is the meditative stability named entry into designations. If you ask what is (19) the meditative stability named observation of spatial directions, abiding in that meditative stability, one observes the spatial directions of all meditative stabilities. This is the meditative stability named observation of spatial directions. If you ask what is (20) the meditative stability named receiving the seal, abiding in that meditative stability, one receives the seal of all meditative stabilities. This is the meditative stability named receiving the seal. If you ask what is (21) the meditative stability named unimpaired,F.227.a abiding in that meditative stability, one does not impair any of the meditative stabilities. This is the meditative stability named unimpaired. If you ask what is (22) the meditative stability named oceanic seal gathering all phenomena, abiding in that meditative stability, one seeks to gather and comprehend all meditative stabilities. This is the meditative stability named oceanic seal gathering all phenomena. If you ask what is (23) the meditative stability named permeation of space, abiding in that meditative stability, one permeates the space of all meditative stabilities. This is the meditative stability named permeation of space. If you ask what is (24) the meditative stability named vajra maṇḍala, abiding in that meditative stability, one apprehends the maṇḍalas of all meditative stabilities. This is the meditative stability named vajra maṇḍala. If you ask what is (25) the meditative stability named shoulder ornament of the victory banner’s crest, abiding in that meditative stability, one rises above all meditative concentrations, like a sacred victory banner.

This is the meditative stability named shoulder ornament of the victory banner’s crest. If you ask what is (26) the meditative stability named crest of power, abiding in that meditative stability, one obtains genuine power over all meditative stabilities. This is the meditative stability named crest of power. If you ask what is (27) the meditative stability named pursuit of the stream, abiding in that meditative stability, one embarks in pursuit of the stream without error. This is the meditative stability named pursuit of the stream. If you ask what is (28) the meditative stability named yawning lion, abiding in that meditative stability, one acquires the ability to abandon all stains and defilements, and by acquiring that ability, one yawns like the king of lions. This is the meditative stability named yawning lion. If you ask what is (29) the meditative stability named out of order, abiding in that meditative stability,F.227.b one interrupts the continuity of the phenomena of cyclic existence. This is the meditative stability named out of order.{Dt.200} If you ask what is (30) the meditative stability named repudiation of mental afflictions, abiding in that meditative stability, one dispels the stains of all mental afflictions. This is the meditative stability named repudiation of mental afflictions. If you ask what is (31) the meditative stability named illumination, abiding in that meditative stability, one illuminates, heats, and bedazzles all meditative stabilities. This is the meditative stability named illumination. If you ask what is (32) the meditative stability named unseeking, abiding in that meditative stability, nothing at all is sought. This is the meditative stability named unseeking. If you ask what is (33) the meditative stability named no fixed abode, abiding in that meditative stability, one does not observe anything at all that is fixed as an abode.

This is the meditative stability named no fixed abode. If you ask what is (34) the meditative stability named free from mentation, abiding in that meditative stability, mentation does not at all arise, nor are mental states in motion. This is the meditative stability named free from mentation. If you ask what is (35) the meditative stability named taintless lamp, abiding in that meditative stability, one acts as the taintless lamp of all meditative stabilities. This is the meditative stability named taintless lamp. If you ask what is (36) the meditative stability named boundless light, abiding in that meditative stability, one generates boundless light. This is the meditative stability named boundless light. If you ask what is (37) the meditative stability named illuminator, abiding in that meditative stability, one illuminates all meditative concentrations immediately after that meditative stability has been attained. This is the meditative stability named illuminator. If you ask what is (38) the meditative stability named total illumination, abiding in that meditative stability, one illuminates the gateways of all meditative concentrations F.228.a immediately after that meditative stability has been attained. This is the meditative stability named total illumination. If you ask what is (39) the meditative stability named pure sanctuary, abiding in that meditative stability, one will acquire pure equanimity with respect to all meditative stabilities. This is the meditative stability named pure sanctuary. If you ask what is (40) the meditative stability named immaculate light, abiding in that meditative stability, one dispels the stains of all meditative stabilities. This is the meditative stability named immaculate light. If you ask what is (41) the meditative stability named bringer of joy, abiding in that meditative stability, one experiences the joy of all meditative stabilities.

This is the meditative stability named bringer of joy. If you ask what is (42) the meditative stability named lightning lamp, abiding in that meditative stability, one gives light to all meditative stabilities. This is the meditative stability named lightning lamp. If you ask what is (43) the meditative stability named inexhaustible, abiding in that meditative stability, one does not consider whether any meditative stabilities are exhaustible or not exhaustible. This is the meditative stability named inexhaustible. If you ask what is (44) the meditative stability named unvanquished, abiding in that meditative stability, one acquires power over all meditative stabilities. This is the meditative stability named unvanquished. If you ask what is (45) the meditative stability named majestic, abiding in that meditative stability, one becomes majestic and blazes with splendor with respect to all meditative stabilities. This is the meditative stability named majestic. If you ask what is (46) the meditative stability named free from extinction, abiding in that meditative stability, one observes that all meditative stabilities are inextinguishable and then regards them in such a way that one does not observe them even in the slightest. This is the meditative stability named free from extinction. If you ask what is (47) the meditative stability named unmoving, abiding in that meditative stability, one neither wavers nor vacillates with respect to any meditative stability,F.228.b nor does one engage with them or give rise to conceits about them. This is the meditative stability named unmoving. If you ask what is (48) the meditative stability named imperishable, abiding in that meditative stability, one does not observe any meditative stabilities to perish. This is the meditative stability named imperishable. If you ask what is (49) the meditative stability named lamp of the sun, abiding in that meditative stability, one illuminates the gateways of all meditative stabilities.

This is the meditative stability named lamp of the sun. If you ask what is (50) the meditative stability named immaculate moon, abiding in that meditative stability, one eliminates darkness with respect to all meditative stabilities. This is the meditative stability named immaculate moon. If you ask what is (51) the meditative stability named lamp of wisdom, abiding in that meditative stability, one dispels all the darkness of ignorance with the light of wisdom with respect to all meditative stabilities. This is the meditative stability named lamp of wisdom. If you ask what is (52) the meditative stability named pure appearance, abiding in that meditative stability, one acquires the four kinds of exact knowledge with respect to all meditative stabilities. This is the meditative stability named pure appearance.{Dt.201}

“If you ask what is (53) the meditative stability named illuminating, abiding in that meditative stability, one illuminates the gateways of all meditative stabilities. This is the meditative stability named illuminating. If you ask what is (54) the meditative stability named engaging in performance, abiding in that meditative stability, one engages in the performance of all meditative stabilities. This is the meditative stability named engaging in performance. If you ask what is (55) the meditative stability named crest of wisdom, abiding in that meditative stability, one contemplates the crest of wisdom with respect to all meditative stabilities. This is the meditative stability named crest of wisdom. If you ask what is (56) the meditative stability named vajra-like, abiding in that meditative stability, one comprehends all meditative stabilities without observing even the nature of those meditative stabilities.F.229.a This is the meditative stability named vajra-like. If you ask what is (57) the meditative stability named stability of mind, abiding in that meditative stability, one’s mind neither wavers nor vacillates, nor is it diverted, nor is it terrified, nor does it fail, and nor does it have occasion to think, ‘That which is called mind is this.’ This is the meditative stability named stability of mind. If you ask what is (58) the meditative stability named observing everything, abiding in that meditative stability, one observes the appearance of all meditative stabilities. This is the meditative stability named observing everything. If you ask what is (59) the meditative stability named consecrated, abiding in that meditative stability, one is consecrated in all meditative stabilities. This is the meditative stability named consecrated. If you ask what is (60) the meditative stability named jewel cusp, abiding in that meditative stability, all meditative stabilities shine on all sides in the manner of a jewel cusp.

This is the meditative stability named jewel cusp. If you ask what is (61) the meditative stability named seal of the Dharma, abiding in that meditative stability, all meditative stabilities are sealed because they are sealed with the beginningless seal. This is the meditative stability named seal of the Dharma. If you ask what is (62) the meditative stability named sameness of all phenomena, abiding in that meditative stability, one observes that there is nothing at all that is excluded from sameness. This is the meditative stability named sameness of all phenomena. If you ask what is (63) the meditative stability named renunciation of delight, abiding in that meditative stability, one renounces the delight associated with all meditative stabilities and all phenomena. This is the meditative stability named renunciation of delight. If you ask what is (64) the meditative stability named sublimation of phenomena, abiding in that meditative stability, one dispels the darkness of all phenomena and sublimates them by means of all the meditative stabilities. This is the meditative stability named sublimation of phenomena.F.229.b If you ask what is (65) the meditative stability named dispersal, abiding in that meditative stability, one disperses all phenomena. This is the meditative stability named dispersal. If you ask what is (66) the meditative stability named distinguishing the terms associated with all phenomena, abiding in that meditative stability, one distinguishes between the terms associated with all meditative stabilities and all phenomena. This is the meditative stability named distinguishing the terms associated with all phenomena. If you ask what is (67) the meditative stability named establishing the sameness of letters, abiding in that meditative stability, one acquires the sameness associated with the letters that represent all meditative stabilities.

This is the meditative stability named establishing the sameness of letters. If you ask what is (68) the meditative stability named devoid of letters, abiding in that meditative stability, one does not apprehend even a single letter representing all the meditative stabilities. This is the meditative stability named devoid of letters. If you ask what is (69) the meditative stability named eradication of referents, abiding in that meditative stability, one eradicates references to all meditative stabilities. This is the meditative stability named eradication of referents. If you ask what is (70) the meditative stability named unmodified, abiding in that meditative stability, one does not apprehend any phenomena that are modified. This is the meditative stability named unmodified. If you ask what is (71) the meditative stability named no aspect, abiding in that meditative stability, one does not apprehend any aspects at all with respect to any phenomena. This is the meditative stability named no aspect. If you ask what is (72) the meditative stability named ascertainment of names, abiding in that meditative stability, all etymologies are nonapprehensible and one begins to understand that these are merely conventional expressions. This is the meditative stability named ascertainment of names. If you ask what is (73) the meditative stability named roaming, abiding in that meditative stability, one does not apprehend a fixed abode with respect to any meditative stability. This is the meditative stability named roaming.F.230.a If you ask what is (74) the meditative stability named devoid of darkness, abiding in that meditative stability, one dispels the darkness associated with all phenomena. This is the meditative stability named devoid of darkness. If you ask what is (75) the meditative stability named engaging in conduct, abiding in that meditative stability, one observes the conduct associated with all meditative stabilities.

^[195] This is the meditative stability named engaging in conduct. If you ask what is (76) the meditative stability named unwavering, abiding in that meditative stability, one observes that all meditative stabilities are unwavering. This is the meditative stability named unwavering,{Dt.202} If you ask what is (77) the meditative stability named transcendence of the range, abiding in that meditative stability, one transcends the perceptual range of all meditative stabilities. This is the meditative stability named transcendence of the range. If you ask what is (78) the meditative stability named accumulation of all attributes, abiding in that meditative stability, one subsequently acquires the accumulation of attributes associated with all phenomena and all meditative stabilities. This is the meditative stability named accumulation of all attributes. If you ask what is (79) the meditative stability named abiding without mentation, abiding in that meditative stability, one does not engage mentally with any meditative stabilities. This is the meditative stability named abiding without mentation. If you ask what is (80) the meditative stability named blossoming and vibrance of the flowers of virtue, abiding in that meditative stability, one acquires the blossoming and vibrancy of the flowers of virtue with respect to all meditative stabilities. This is the meditative stability named blossoming and vibrance of the flowers of virtue. If you ask what is (81) the meditative stability named endowed with the factors conducive to enlightenment, abiding in that meditative stability, one acquires the factors conducive to enlightenment with respect to all meditative stabilities.

This is the meditative stability named endowed with the factors conducive to enlightenment.F.230.b If you ask what is (82) the meditative stability named boundless eloquence, abiding in that meditative stability, one acquires boundless eloquence with respect to all meditative stabilities. This is the meditative stability named boundless eloquence. If you ask what is (83) the meditative stability named equal to the unequaled, abiding in that meditative stability, one acquires the state of being equal to the unequaled with respect to all meditative stabilities. This is the meditative stability named equal to the unequaled. If you ask what is (84) the meditative stability named transcending all phenomena, abiding in that meditative stability, one transcends all the three realms. This is the meditative stability named transcending all phenomena. If you ask what is (85) the meditative stability named utterly devoid of delimitation, abiding in that meditative stability, one discerns the continuum of all phenomena and of all meditative stabilities. This is the meditative stability named utterly devoid of delimitation. If you ask what is (86) the meditative stability named dispelling of doubt, abiding in that meditative stability, one acquires the dispelling of doubt with respect to all meditative stabilities and all phenomena. This is the meditative stability named dispelling of doubt. If you ask what is (87) the meditative stability named without settled focus, abiding in that meditative stability, one does not observe a settled focus with respect to any phenomena. This is the meditative stability named without settled focus. If you ask what is (88) the meditative stability named single array, abiding in that meditative stability, one does not observe anything at all in terms of duality. This is the meditative stability named single array.

If you ask what is (89) the meditative stability named manifest attainment of aspects, abiding in that meditative stability, one acquires the manifest attainment of all phenomena and of all meditative stabilities. This is the meditative stability named manifest attainment of aspects.F.231.a If you ask what is (90) the meditative stability named unity, abiding in that meditative stability, one does not observe the aspects of any meditative stabilities. This is the meditative stability named unity. If you ask what is (91) the meditative stability named nonexclusion, abiding in that meditative stability, one does not observe any meditative stabilities in terms of nonduality. This is the meditative stability named nonexclusion. If you ask what is (92) the meditative stability named comprehension of all bases of rebirth through realization, abiding in that meditative stability, one enters into the wisdom that realizes all meditative stabilities and then, since that has been entered, there is nothing at all that has not been comprehended. This is the meditative stability named comprehension of all bases of rebirth through realization. If you ask what is (93) the meditative stability named entrance to symbols and sounds, abiding in that meditative stability, one enters into the symbols and sounds associated with all meditative stabilities. This is the meditative stability named entrance to symbols and sounds. If you ask what is (94) the meditative stability named devoid of vocalic syllables, abiding in that meditative stability, one discerns that all meditative stabilities are devoid of syllables. This is the meditative stability named devoid of vocalic syllables. If you ask what is (95) the meditative stability named burning lamp, abiding in that meditative stability, one illuminates, heats, and bedazzles all meditative stabilities with splendor.

This is the meditative stability named burning lamp. If you ask what is (96) the meditative stability named purification of defining characteristics, abiding in that meditative stability, one purifies the defining characteristics of all meditative stabilities. This is the meditative stability named purification of defining characteristics. If you ask what is (97) the meditative stability named nondistinguished, abiding in that meditative stability, one observes that all meditative stabilities are manifestly nonapprehensible.F.231.b This is the meditative stability named nondistinguished. If you ask what is (98) the meditative stability named endowed with all finest aspects, abiding in that meditative stability, one becomes endowed with all the finest aspects of all meditative stabilities. This is the meditative stability named endowed with all finest aspects. If you ask what is (99) the meditative stability named absence of joy with respect to all happiness and suffering, abiding in that meditative stability, one does not observe happiness or suffering with respect to any meditative stabilities. This is the meditative stability named absence of joy with respect to all happiness and suffering.{Dt.203} If you ask what is (100) the meditative stability named inexhaustible cornucopia, abiding in that meditative stability, one does not observe that any meditative stabilities are exhaustible. This is the meditative stability named inexhaustible cornucopia. If you ask what is (101) the meditative stability named dhāraṇī intelligence, abiding in that meditative stability, one apprehends all modes of dhāraṇī. This is the meditative stability named dhāraṇī intelligence. If you ask what is (102) the meditative stability named complete elimination of right and wrong, abiding in that meditative stability, one does not observe any meditative stabilities in terms of right and wrong.

This is the meditative stability named complete elimination of right and wrong. If you ask what is (103) the meditative stability named calming of all deviations and obstacles, abiding in that meditative stability, one does not observe deviations or obstacles with respect to any meditative stabilities. This is the meditative stability named calming of all deviations and obstacles. If you ask what is (104) the meditative stability named absence of disharmony, abiding in that meditative stability,F.232.a one does not observe harmony or disharmony with respect to any meditative stabilities. This is the meditative stability named absence of disharmony. If you ask what is (105) the meditative stability named taintless light, abiding in that meditative stability, one does not apprehend the circle of light associated with any meditative stabilities. This is the meditative stability named taintless light. If you ask what is (106) the meditative stability named endowed with the essence, abiding in that meditative stability, one does not observe the essence of any meditative stabilities. This is the meditative stability named endowed with the essence. If you ask what is (107) the meditative stability named taintless light of the full moon, abiding in that meditative stability, one fully develops all meditative stabilities, like the disk of the full moon. This is the meditative stability named taintless light of the full moon. If you ask what is (108) the meditative stability named lightning light, abiding in that meditative stability, one illuminates the realms of beings with pure and radiant light, and dispels the torments of darkest ignorance. This is the meditative stability named lightning light. If you ask what is (109) the meditative stability named great ornament, abiding in that meditative stability, one becomes endowed with the great ornament of all meditative stabilities.

This is the meditative stability named great ornament. If you ask what is (110) the meditative stability named illuminator of all worlds, abiding in that meditative stability, one illuminates all meditative stabilities. This is the meditative stability named illuminator of all worlds. If you ask what is (111) the meditative stability named sameness of meditative stability, abiding in that meditative stability, one does not apprehend agitation in any meditative stability, nor does one apprehend one-pointedness. This is the meditative stability named sameness of meditative stability.F.232.b If you ask what is (112) the meditative stability named taintless principle devoid of impurities, abiding in that meditative stability, one understands in sameness all meditative stabilities and phenomena that are tainted and those that are untainted. This is the meditative stability named taintless principle devoid of impurities. If you ask what is (113) the meditative stability named convergence in nonaffliction, abiding in that meditative stability, all one’s meditative stabilities become free from mental afflictions. This is the meditative stability named convergence in nonaffliction. If you ask what is (114) the meditative stability named convergence of all mental afflictions in nonaffliction, abiding in that meditative stability, one acquires the convergence of all mental afflictions in nonaffliction. This is the meditative stability named convergence of all mental afflictions in nonaffliction. If you ask what is (115) the meditative stability named engaging in remaining without an objective support, abiding in that meditative stability, one does not apprehend the basis of any meditative stabilities. This is the meditative stability named engaging in remaining without an objective support. If you ask what is (116) the meditative stability named abiding in the real nature without mentation, abiding in that meditative stability, one is not diverted from the real nature of all meditative stabilities.

This is the meditative stability named abiding in the real nature without mentation. If you ask what is (117) the meditative stability named dispelling the misery of corporeality, abiding in that meditative stability, one does not apprehend corporeality with respect to any meditative stability. This is the meditative stability named dispelling the misery of corporeality. If you ask what is (118) the meditative stability named obliterating defects of speech, transforming them as if into space, abiding in that meditative stability,F.233.a one does not apprehend verbal actions with respect to any meditative stabilities. This is the meditative stability named obliterating defects of speech, transforming them as if into space. If you ask what is (119) the meditative stability named unattached, liberated, and uncovered like space, abiding in that meditative stability, one acquires the state in which all phenomena are unattached, liberated, and uncovered like space. This is the meditative stability named unattached, liberated, and uncovered like space.

“This, Subhūti, is the Great Vehicle of bodhisattva great beings who practice the perfection of wisdom.”

Chapter 9

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four applications of mindfulness. If you ask what these four are, they comprise the application of mindfulness with regard to the body, the application of mindfulness with regard to feelings, the application of mindfulness with regard to the mind, and the application of mindfulness with regard to phenomena. {Dt.204}

“You may ask what is the application of mindfulness with regard to the body. In this respect, Subhūti, bodhisattva great beings, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body. With regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body. With regard to the outer and inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, F.233.b rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with the body.

“With regard to inner feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth]. With regard to outer feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth]. With regard to outer and inner feelings, mind, and phenomena, they observe phenomena [and so forth] without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions, they do not form conceptual thoughts associated with phenomena [and so forth].

“Subhūti, if you ask how, with regard to the inner body, bodhisattva great beings continue to observe the physical body, in this respect, Subhūti, when bodhisattva great beings are moving, they are fully aware that they are moving. When they are standing upright, they are fully aware that they are standing upright. When they are sitting, they are fully aware that they are sitting. When they are lying down, they are fully aware that they are lying down. When the body is comfortable or uncomfortable, and in whatever ways the body changes its posture, they are fully aware. Subhūti, it is in such ways that bodhisattva great beings, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, rid of the world’s attractions and dissatisfactions. F.234.a

“Moreover, Subhūti, with regard to the inner body, bodhisattva great beings continue to observe the physical body without apprehending anything. They maintain alertness, whether they are going out or returning home. They maintain alertness, whether they are looking [outwardly] or looking introspectively. They maintain alertness, whether they are bending or stretching their limbs. They maintain alertness, whether they are holding an outer patched robe, a waist cloth, or an alms bowl. They maintain alertness, whether they are eating, drinking, chewing, or tasting. They maintain alertness, whether they are resting or waking up. They maintain alertness, whether they are coming or going, standing or sitting, reclining or not reclining, speaking or not speaking, or settled in meditation [or arising from meditation]. Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that when they inhale breath mindfully, they are inhaling breath mindfully. They are fully aware that when they exhale breath mindfully, they are exhaling breath mindfully. They are fully aware that when they inhale a long breath, they are inhaling a long breath, and that when they are exhaling a long breath, they are exhaling a long breath.{Dt.205} They are fully aware that when they are inhaling a short breath, they are inhaling a short breath, and that when they are exhaling a short breath, they are exhaling a short breath. Subhūti, this resembles, as an analogy, a potter turning a wheel F.234.b or a skilled apprentice of a potter turning a wheel. They are fully aware that when they are turning the wheel in a long whirl, they are turning the wheel in a long whirl, and they are fully aware that when they are turning the wheel in a short whirl, they are turning the wheel in a short whirl. Likewise, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that they are inhaling breath mindfully when they inhale breath mindfully, and they are fully aware that they are exhaling breath mindfully when they exhale breath mindfully. When they are inhaling a long breath, they are fully aware that they are inhaling a long breath. When they are exhaling a long breath, they are fully aware that they are exhaling a long breath. When they are inhaling a short breath, they are fully aware that they are inhaling a short breath. When they are exhaling a short breath, they are fully aware that they are exhaling a short breath. Subhūti, it is in such ways that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything.

As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern this physical body in terms of its material elements, observing that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Subhūti, as an analogy, just as a skilled butcher of bulls or a skilled apprentice of a butcher of bulls slays a bull with a sharp instrument, cuts it into four parts, and then examines the quartered carcass, as he stands or sits, in the same way bodhisattva great beings who practice the perfection of wisdom F.235.a also discern this same physical body in terms of its material elements, observing that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Subhūti, it is in this way that bodhisattva great beings practice the perfection of wisdom and, while they stand or sit, with regard to the inner body, observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they discern that this same body is full of manifold impurities, from the soles of the feet upward, from the hairs [of the head] and the brain downward, and from the hairs of the body, the nails, and the skin inward. That is to say, they discern that it comprises the hairs of the head, the hairs of the body, the nails, epidermal skin, inner skin, flesh, ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, sigmoid colon, viscera, urinary bladder, excrement, tears, sweat, adipose tissue, mucous, nasal mucous, pus, bile, phlegm, serum, saliva, odors, brain tissue, cerebral secretions, eye mucus, and ear wax. Subhūti, this is just like when the grain bins of a farmer have been filled with diverse crops—sesame, mustard seeds, lentils, beans, barley, wheat, and rice—and an observant passer-by, {Dt.206} on seeing them, would know that these are sesame, these are mustard seeds, these are lentils, these are beans, these are barley, these are wheat, and these are rice.

“Subhūti, in the same way, F.235.b bodhisattva great beings discern that this very body is full of manifold impurities, from the soles of the feet upward, from the hair and the crown of the head downward, and from the nails, body hair, and skin inward. That is to say, they discern that this body comprises the hairs of the head, the hairs of the body, the nails, epidermal skin, inner skin, flesh, ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, sigmoid colon, viscera, urinary bladder, excrement, tears, sweat, adipose tissue, mucous, nasal mucus, pus, bile, phlegm, serum, saliva, odors, brain tissue, cerebral secretions, eye mucus, and ear wax. Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing in a charnel ground the manifold forms of the corpses that have been discarded there—those that have been laid to rest; those that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days; and those that are bloated, blue-black, putrefied, worm-infested, devoured, or dismembered—they compare these circumstances to their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, F.236.a with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, dead for six days, dead for seven days, devoured by various sorts of wild creatures—ravens, crows, hawks, vultures, wolves, foxes, dogs, and others—at that time, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, devoured, foul, festering, and rotten, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. F.236.b

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, skeletons with fragments of flesh, smears of blood, tenuously joined together by tendons, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the skeletal bones in a charnel ground, devoid of flesh and blood, without the adhesion of tendons, {Dt.207} as white as conch shells, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. B17

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones and skeletons in a charnel ground, without adhesion, separated, as white as conch shells, and scattered over the ground, they compare these to the circumstances of their own bodies, F.237.a reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, scattered in the cardinal and intermediate directions, the foot bones scattered apart, the shin bones scattered apart, the thigh bones scattered apart, the hip bones scattered apart, the wrist bones scattered apart, the rib bones scattered apart, the neck bones scattered apart, and the skull bones also scattered apart, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, many years old, weathered by the wind and the sun, and as white as conch shells, F.237.b they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. [It has a nature such as these.] It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the outer body, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, many years old, indistinct, bluish grey like a pigeon, tattered, disintegrated, and turning into dust on the ground, they compare these to the circumstances of their own bodies, reflecting, ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality!’ Subhūti, it is in this way that when bodhisattva great beings practice the perfection of wisdom, with regard to the inner body, they observe the physical body without apprehending anything. With regard to the outer body and with regard to the outer and inner body combined, they observe the physical body without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions.

“With regard to inner feelings, outer feelings, and outer and inner feelings combined, they observe feelings without apprehending anything. With regard to inner mind, outer mind, and outer and inner mind combined, they observe mind without apprehending anything. With regard to inner phenomena, outer phenomena, and outer and inner phenomena combined, they observe phenomena without apprehending anything. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. F.238.a This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four correct exertions. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that negative and nonvirtuous states that have not yet arisen might not be developed. (2) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that negative and nonvirtuous states that have previously arisen might be renounced. (3) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that virtuous states that have not yet arisen might be developed. (4) Without apprehending anything, they resolve, struggle, strive, develop tenacity, and rightly aspire that virtuous states that have previously arisen might remain stable, be repeatedly cultivated, be undiminished, and be fully cultivated. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four supports for miraculous ability. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, F.238.b they should cultivate the support for miraculous ability that combines meditative stability of resolution with the formative force of exertion. (2) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of perseverance with the formative force of exertion. (3) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of mind with the formative force of exertion. (4) Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, they should cultivate the support for miraculous ability that combines meditative stability of scrutiny with the formative force of exertion. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings. {Dt.208}

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the five faculties. If you ask what these five are, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the five powers. If you ask what these five are, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the seven branches of enlightenment. You may ask what these seven are. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (1) the branch of enlightenment that is correct recollection. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate F.239.a (2) the branch of enlightenment that is correct doctrinal analysis, (3) the branch of enlightenment that is correct perseverance, (4) the branch of enlightenment that is correct delight, (5) the branch of enlightenment that is correct mental and physical refinement, (6) the branch of enlightenment that is correct meditative stability, and (7) the branch of enlightenment that is correct equanimity. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails [the observances of] the noble eightfold path. You may ask what these are. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (1) correct view. Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation, and without apprehending anything, they should cultivate (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three meditative stabilities. If you ask what these three are, they comprise (1) the meditative stability of emptiness, (2) the meditative stability of signlessness, and (3) the meditative stability of wishlessness. In this regard, if you ask what is the meditative stability of emptiness, when all phenomena are observed to be empty of their own defining characteristics, that stability of mind is the gateway to liberation known as emptiness. This is called the meditative stability of emptiness. F.239.b If you ask what is the meditative stability of signlessness, when all phenomena are observed to be devoid of signs, that stability of mind is the gateway to liberation known as signlessness. This is called the meditative stability of signlessness. If you ask what is the meditative stability of wishlessness, when there is no conditioning, understanding that all phenomena cannot be conditioned, that stability of mind is the gateway to liberation known as wishlessness. This is called the meditative stability of wishlessness. One should be mindful of these three gateways to liberation, without discouragement. Cultivated without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the eleven aspects of knowledge.^[196] If you ask what these eleven are, they comprise (1) knowledge of suffering, (2) knowledge of the origin of suffering, (3) knowledge of the cessation of suffering, (4) knowledge of the path, (5) knowledge of the extinction of contaminants, (6) knowledge that contaminants will not arise again, (7) knowledge of phenomena, (8) knowledge of phenomena that is subsequently realized, (9) knowledge of the relative, (10) knowledge that is masterful, and (11) knowledge that is semantic.{Dt.209} In this regard, if you ask what is knowledge of suffering, it is the knowledge that suffering does not arise. If you ask what is knowledge of the origin of suffering, it is the knowledge that the origin of suffering has been renounced. If you ask what is knowledge of the cessation of suffering, it is the knowledge that suffering has ceased. If you ask what is knowledge of the path, it is the knowledge of the noble eightfold path. If you ask what is knowledge of the extinction of contaminants, it is the knowledge that desire, hatred, and delusion have been extinguished. If you ask what is knowledge that contaminants will not arise again, it is the knowledge that the continuum of rebirth does not arise. If you ask what is knowledge of phenomena, it is the knowledge that the five aggregates are understood to be illusory. If you ask what is knowledge of phenomena that is subsequently realized, it is the knowledge that the sense fields, the sensory elements, and the links of dependent origination are impermanent. If you ask what is knowledge of the relative,F.240.a it is the knowledge, through the mind, of the minds of other beings and of other individuals.

If you ask what is knowledge that is masterful, it is that by which there ensues knowledge of the path and knowledge of refinement. If you ask what is knowledge that is semantic, it is the wisdom of all-aspect omniscience that the tathāgatas have. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three faculties. If you ask what these three are, they comprise (1) the faculty whereby one will comprehend that which has not been comprehended, (2) the faculty of comprehension, and (3) the faculty of realization through comprehension. If you ask what is the faculty whereby one will comprehend that which has not been comprehended, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom, which are not fully manifest in the case of those individual disciples who are unrealized. This is the faculty whereby one will comprehend that which has not been comprehended. If you ask what is the faculty of comprehension, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom in the case of individual disciples who have acquired comprehension. This is called the faculty of comprehension. If you ask what is the faculty of realization through comprehension, it comprises the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom in the case of individual disciples who are arhats, pratyekabuddhas, bodhisattvas, or tathāgatas. This, Subhūti, is called the faculty of realization through comprehension. [Cultivated] without apprehending anything, this indeed, Subhūti, F.240.b is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the three meditative stabilities. If you ask what these three are, they comprise (1) the meditative stability endowed with ideation and scrutiny, (2) the meditative stability free from ideation and endowed merely with scrutiny, and (3) the meditative stability devoid of both ideation and scrutiny. In this regard, Subhūti, if you ask what is the meditative stability endowed with ideation and scrutiny, bodhisattva great beings achieve and maintain the first meditative concentration where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. This is the meditative stability endowed with ideation and scrutiny. If you ask what is the meditative stability free from ideation and endowed merely with scrutiny, it denotes the state between the first meditative concentration and the second meditative concentration. This is called the meditative stability free from ideation and endowed merely with scrutiny. {Dt.210} If you ask what is the meditative stability devoid of both ideation and scrutiny, it includes the second, third, and fourth meditative concentrations, along with the meditative absorptions of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, the sphere of neither perception nor nonperception, and the cessation of perceptions and feelings. This is called the meditative stability devoid of both ideation and scrutiny. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the ten recollections. If you ask what these ten are, they comprise (1) the recollection of the Buddha, (2) recollection of the Dharma, (3) recollection of the Saṅgha, (4) recollection of ethical discipline, F.241.a (5) recollection of giving away, (6) recollection of the god realms, (7) recollection of disillusionment [with cyclic existence],^[197] (8) recollection of breathing, (9) recollection of death, and (10) recollection of the body. [Cultivated] without apprehending anything, this indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings also entails the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption.

“If you ask what are the four meditative concentrations, in this regard, when bodhisattva great beings practice the perfection of wisdom, (1) they achieve and maintain the first meditative concentration where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) They achieve and maintain the second meditative concentration where ideation and scrutiny have been stilled, and there is an intense inner clarity—the absence of ideation and scrutiny being due to one-pointed mental focus—while the joy and bliss that arise from meditative stability are present. (3) They achieve and maintain the third meditative concentration where joy is absent, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present and bliss is experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ (4) They achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. F.241.b These are the four meditative concentrations.

“If you ask what are the four immeasurable attitudes, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they maintain, without apprehending anything, a state of mind imbued with (1) loving kindness that is vast, most extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated, so that it is considered to permeate extensively the ten directions encompassed by the limits of space, beyond the mundane sphere. They maintain, without apprehending anything, a state of mind imbued with (2) compassion, (3) empathetic joy, and (4) equanimity that is vast, most extensive, nondual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well cultivated, so that these are considered to permeate extensively the ten directions encompassed by the limits of space, beyond the mundane sphere. These are the four immeasurable attitudes.

“If you ask what are the four formless meditative absorptions, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, (1) [the first ensues] once the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (2) [The second ensues] once the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (3) [The third ensues] once the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ F.242.a (4) [The fourth ensues] once the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. These are the four formless meditative absorptions.

“If you ask what are the eight aspects of liberation, they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings are inclined toward pleasant states. (4) [The fourth aspect of liberation ensues] when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (5) [The fifth aspect of liberation ensues] when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) [The sixth aspect of liberation ensues] when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ (7) [The seventh aspect of liberation ensues] when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. (8) [The eighth aspect of liberation ensues] when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of all perceptions and feelings, without apprehending anything. These are the eight aspects of liberation.

“If you ask what are the nine serial steps of meditative absorption, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom,F.242.b (1) [the first step ensues] when one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) [The second step ensues] when one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, devoid of both ideation and scrutiny—the absence of ideation and scrutiny being due to one-pointed mental focus—while the joy and bliss that arise from meditative stability are present. (3) [The third step ensues] when one achieves and maintains the third meditative concentration free from joy, that is to say, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ (4) [The fourth step ensues] when one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. (5) [The fifth step ensues] when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ (6) [The sixth step ensues] when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ (7) [The seventh step ensues] when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ (8) [The eighth step ensues] when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception.

F.243.a (9) [The ninth step ensues] when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of all perceptions and feelings, without apprehending anything. These are the nine serial steps of meditative absorption.

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the ten powers of the tathāgatas. If you ask what these ten are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they acquire (1) definitive knowledge that phenomena that are possible are indeed possible, and definitive knowledge that phenomena that are impossible are indeed impossible; (2) definitive knowledge, through possibilities and causes, of the maturation of the past, future, and present actions [of beings], and of those who undertake such actions; (3) definitive knowledge of various realms and their multiple constituents;^[198] (4) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other beings, other individuals, have; (5) definitive knowledge of whether the acumen of other beings, other individuals, is superior or inferior; (6) definitive knowledge of the paths that lead anywhere; (7) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions; (8) definitive knowledge of the recollection of multiple past abodes, ranging from the recollection of individual lifetimes to their circumstances, situations, and causes;F.243.b (9) definitive knowledge through pure clairvoyance, transcending the vision of human beings, of the death, transmigration, and rebirth of beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so one can say, ‘My rebirths have come to an end.

I have practiced celibacy. I have fulfilled my duties. I will experience no other rebirths apart from this one.’^[199] [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.{Dt.211}

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the four fearlessnesses [proclaimed by the buddhas]. If you ask what these four are, [the buddhas would say]: (1) ‘When I claim to have attained completely awakened buddhahood, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should say that I have not attained consummate buddhahood with respect to these [particular] phenomena here, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā^[200] that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’

(2) “ ‘When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should say that these [particular] contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. F.244.a By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’

(3) “ ‘When I claim to have explained those phenomena that cause obstacles [on the spiritual path], if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else should insist in this respect that even though one might depend on those phenomena, there will be no obstacles and that that would be impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma!’

(4) “ ‘When I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it, if some virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else in the world should say that even if one persists on this path, it will not lead to emancipation, that suffering will not cease, and that that is impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. F.244.b To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that no one in the world—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else—could previously turn in conformity with the Dharma! [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.’^[201]

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the four kinds of exact knowledge. If you ask what these four are, they comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression. [Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.^[202]

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the eighteen distinct qualities of the buddhas. If you ask what these eighteen are, from the night when the tathāgatas attain consummate buddhahood in unsurpassed, complete enlightenment, and from the night when they teach the path whereby living creatures, including mundane gods, demons, Brahmā deities, virtuous ascetics, and brahmins, along with gods, humans, and asuras, could put an end to suffering, until their attainment of final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, (1) the tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds;F.245.a (6) they are without the indifference that lacks discernment;{Dt.212} (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor do they degenerate in their seeing the wisdom of liberation; (13) all the activities of their bodies are preceded by wisdom and followed by wisdom; (14) all the activities of their speech are preceded by wisdom and followed by wisdom; (15) all the activities of their minds are preceded by wisdom and followed by wisdom; (16) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the present. These are called the eighteen distinct qualities of the buddhas.

[Cultivated] without apprehending anything, Subhūti, these also constitute the Great Vehicle of bodhisattva great beings.^[203]

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings entails the dhāraṇī gateways—that is to say, the sameness of letters, the sameness of utterances, the gateways of letters, and where letters lead. In this regard, you may ask what are the gateways of the letters and where the letters lead. The letter a is the gateway to all phenomena for their being nonarising. The letter ra is the gateway to all phenomena for their being free of dust. The letter pa is the gateway to all phenomena for ultimate reality being empty. The letter ca is the gateway to all phenomena for all phenomena being without death, transmigration, or rebirth since death, transmigration, and rebirth are not apprehended. The letter na is the gateway to all phenomena for their being no names and for the intrinsic nature of names being neither acquired nor lost. The letter lā is the gateway to all phenomena for their being supramundane and for the causes and conditions giving rise to the creeping vine of craving being utterly destroyed.F.245.b The letter dā is the gateway to all phenomena for discipline and the disciplined being determined. The letter bā is the gateway to all phenomena for there being freedom from bondage. The letter ḍa^[204] is the gateway to all phenomena for there being freedom from agitation. The letter sa is the gateway to all phenomena for there being no attachment and no bondage because attachment is unperceived. The letter va is the gateway to all phenomena for the pathway and sounds of speech being interrupted. The letter ta is the gateway to all phenomena for their not stirring from the real nature. The letter ya is the gateway to all phenomena for their being definitively nonapprehensible.

The letter sta is the gateway to all phenomena for boasting not being apprehended.^[205] The letter ka is the gateway to all phenomena for agents not being apprehended. The letter sa is the gateway to all phenomena for sameness not being transgressed because sameness is not apprehended. The letter ma is the gateway to all phenomena for the notion of ‘mine’ not being apprehended. The letter ga is the gateway to all phenomena for motion not being apprehended.^[206] The letter stha is the gateway to all phenomena for abodes not being apprehended. The letter jā is the gateway to all phenomena for birth not being apprehended. The letter śva is the gateway to all phenomena for the life breath not being apprehended. The letter dha is the gateway to all phenomena for the realm of phenomena not being apprehended. The letter śa is the gateway to all phenomena for stillness not being apprehended. The letter kha is the gateway to all phenomena for phenomena not being apprehended owing to the sameness of space. The letter kṣa is the gateway to all phenomena for extinction not being apprehended.{Dt.213} The letter sta is the gateway to all phenomena for eulogies not being apprehended.^[207] The letter jña is the gateway to all phenomena for wisdom not being apprehended.F.246.a The letter rta is the gateway to all phenomena for afflicted mental states not being apprehended.^[208] The letter ha is the gateway to all phenomena for causes not being apprehended.

The letter bha is the gateway to all phenomena for there being no fear. The letter cha is the gateway to all phenomena for complexion not being apprehended. The letter sma is the gateway to all phenomena for memory not being apprehended. The letter hva is the gateway to all phenomena for appellations not being apprehended. The letter tsa is the gateway to all phenomena for resolution not being apprehended. The letter gha is the gateway to all phenomena for density not being apprehended. The letter ṭha is the gateway to all phenomena for fabrications not being apprehended. The letter ṇa is the gateway to all phenomena for there being neither coming nor going because there is no affliction and for there being no conceptual thoughts because there is no standing, sitting, or lying down. The letter pha is the gateway to all phenomena for fruits not being apprehended. The letter ska is the gateway to all phenomena for the aggregates not being apprehended. The letter ysa is the gateway to all phenomena for the malaise of aging not being apprehended.^[209] The letter ca is the gateway to all phenomena for conduct not being apprehended. The letter ṭa is the gateway to all phenomena for wails of suffering not being apprehended and for there being, ultimately, neither death and transmigration, nor rebirth. The letter ḍha is the gateway to all phenomena for concealment not being apprehended.^[210]

“The foregoing are not conventional syllables. If you ask why, there exist no names at all by which anything could be conventionally designated, by which anything could be expressed, by which anything could be taught, by which anything could be written, or by which anything could be recited aloud. Subhūti, all phenomena should be understood to resemble space.F.246.b Subhūti, this is the entrance into the dhāraṇī gateways, the entrance into the demonstration of the letters, beginning with a. Subhūti, if any bodhisattva great beings comprehend this expertise with respect to the letters, beginning with a, they will not be attached to any sounds, they will accomplish all phenomena in accordance with reality, and they will acquire skill in the cognition of sounds. Subhūti, if any bodhisattva great beings have heard this seal of introduction to the letters beginning with a, and these words forming the seal of introduction to the letters beginning with a, and, having heard them, also take them up, uphold, recite aloud, master, and with the right understanding teach them to others, they will know that there are twenty advantages. If you ask what these twenty are, they are as follows: (1) They will be mindful, intelligent, understanding, clever, joyful, modest, and inspired. (2) Acquiring this gateway to dhāraṇī without affliction they will be without hesitation. (3) They will not be attached upon hearing the sweet words of others, nor will they be angered upon hearing harsh words, so that they will stay, appropriately, neither high nor low. (4) They will be skilled in words. (5) They will be skilled with respect to the aggregates, they will be skilled with respect to the sensory elements, and they will be skilled with respect to the sense fields. (6) They will be skilled with respect to the truths. (7) They will be skilled with respect to the links of dependent origination. (8) They will be skilled with respect to causes and they will be skilled with respect to conditions. (9) They will be skilled with respect to reality.

{Dt.214} (10) They will be skilled in knowledge of those of high and low acumen. (11) They will be skilled in knowledge of death, transmigration, and rebirth. (12) They will be skilled in knowledge of clairaudience. (13) They will be skilled in knowledge of others’ minds. (14) F.247.a They will be skilled in the knowledge of recollecting past lives. (15) They will be skilled in knowledge of miraculous abilities. (16) They will be skilled in knowledge of the cessation of contaminants. (17) They will be skilled in knowledge of demonstrating that which is possible and that which is impossible. (18) They will be skilled in going out and skilled in returning. (19) They will be skilled in conduct. (20) They will also acquire skill in matters of shame and conscience.

“Subhūti, [cultivated] without apprehending anything, this introduction to the letters beginning with a, which form the gateway of dhāraṇī, also constitutes the Great Vehicle of bodhisattva great beings.”

Chapter 10

“Subhūti, you asked, ‘How do bodhisattva great beings genuinely enter into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is the case that all phenomena are unchanging, and so there is nothing at all that goes or comes, nothing at all that passes on or draws near. However, while they do not give rise to conceits or think about the level associated with any phenomena, it is not the case that they do not refine the levels, but that they do not observe them.

“If you ask what the refinements of the levels are that bodhisattva great beings make, Subhūti, bodhisattva great beings who dwell on the first level should make ten refinements with respect to that level. If you ask what these ten are, (1) they should refine sincere resolve without apprehending anything. (2) They should refine beneficial states owing to their nonapprehension of signs,^[211]F.247.b and they should refine sameness of attitude with regard to all beings owing to their nonapprehension of beings. (3) They should refine their giving things away owing to their nonapprehension of a gift, a giver, or a recipient. (4) They should refine the service of spiritual mentors owing to their lack of conceits about them. (5) They should refine the search for the Dharma owing to their nonapprehension of any phenomena. (6) They should continually refine the departure from home owing to their nonapprehension of a home. (7) They should refine the wish for the body of a buddha owing to their nonapprehension of the major and minor marks. (8) They should refine the disclosure of the Dharma owing to their nonapprehension of distinctions in the Dharma. (9) They should refine the elimination of pride and arrogance owing to their nonapprehension of the true existence of phenomena.^[212] And (10) they should refine words of truth owing to their nonapprehension of words.

Subhūti, these are the ten refinements that bodhisattva great beings should maintain on the first level.{Dt.215}

“Moreover, Subhūti, bodhisattva great beings who dwell on the second level should pay repeated attention to eight attributes and earnestly apply them. If you ask what these eight are, they comprise (1) purity of ethical discipline, (2) gratitude and thankfulness, (3) being grounded in the power of tolerance, (4) experiencing delight and joy, (5) not forsaking any being, (6) actualizing great compassion, (7) respect for and veneration of the spiritual teacher by means of faith, and (8) perseverance in and searching for the perfections. Subhūti, these are the eight attributes to which bodhisattva great beings who dwell on the second level should pay attention and which they should earnestly apply.

“Moreover, Subhūti, bodhisattva great beings who dwell on the third level should maintain five attributes. F.248.a If you ask what these five are, they comprise (1) an insatiable thirst for erudition but without fixation on letters;^[213] (2) elucidating without expectations the gift of the Dharma, but without making assumptions with respect to it; (3) generation and dedication of the roots of virtuous actions for the refinement of the buddhafields but without making assumptions in that respect; (4) indefatigability in the face of the fathomless cycle of rebirth but without making assumptions in that respect; and (5) maintaining of a sense of conscience and shame but without making assumptions in that respect. Subhūti, these are the five attributes that bodhisattva great beings who dwell on the third level should maintain.

“Moreover, Subhūti, bodhisattva great beings who dwell on the fourth level should adopt and maintain ten attributes, without forsaking them. If you ask what these ten are, they comprise (1) dwelling in a forest wilderness, (2) a paucity of desires, (3) contentment, (4) not forsaking vows associated with the ascetic virtues, (5) not forsaking the [monastic] trainings, (6) spurning the desirable attributes of the senses (7) setting the mind on the transcendence of sorrow, (8) forsaking all substantial phenomena, (9) undauntedness, and (10) disregard for all entities. Subhūti, these are the ten attributes that bodhisattva great beings who dwell on the fourth level should not forsake, but adopt and maintain.

“Moreover, Subhūti, bodhisattva great beings who dwell on the fifth level should avoid six attributes. If you ask what these six are, they comprise (1) the avoidance of intimacy with householders, (2) [the avoidance of] intimacy with nuns,^[214] (3) [the avoidance of] jealousy toward those of the spiritual family, (4) [the avoidance] of places of social intercourse, (5) [the avoidance of] malice,^[215] and F.248.b (6) [the avoidance of] self-praise and disparagement of others. These are the six attributes to be avoided. There are eight further attributes to be avoided. These comprise (1) the avoidance of the paths of the ten nonvirtuous actions, (2) [the avoidance of] exalted pride, (3) [the avoidance of] boasting, (4) [the avoidance of] distorted views, (5) [the avoidance of] doubt, and (6–8) the tolerance of desire, hatred, and delusion. These are the eight further attributes that bodhisattva great beings who dwell on the fifth level should avoid. {Dt.216}

“Moreover, Subhūti, bodhisattva great beings who dwell on the sixth level should perfect six things; those are the six perfections. They should, moreover, avoid six things. You may ask what these six are. (1) The mindset of the śrāvakas should be avoided; (2) the mindset of the pratyekabuddhas should be avoided; (3) thoughts of anxiety should be avoided; (4) one should be undaunted when one sees beggars—that is to say, discouragement should be avoided; (5) unhappiness—that is to say, unhappiness on account of having renounced all material things—should be avoided; and (6) when one sees beggars one should not be disturbed by the beggars—that is to say, the disturbance should be avoided. Subhūti, these are the six things that bodhisattva great beings who dwell on the sixth level should avoid.

“Moreover, Subhūti, bodhisattva great beings who dwell on the seventh level should not engage in twenty things. If you ask what these twenty are, they should not engage in (1) grasping notions of self; (2) grasping notions of beings; (3) grasping notions of living creatures; (4) grasping notions of individual persons; (5) grasping notions of nihilism; (6) grasping notions of eternalism; (7) notions of signs; (8) holding views about causes; (9) attachment to name and form; (10) attachment to the aggregates, along with attachment to the sensory elements, and F.249.a attachment to the sense fields; (11) attachment to the three realms; (12) fixation on the three realms; (13) reliance on the three realms; (14) abiding in the three realms; (15) attachment to views of dependency on the buddhas; (16) attachment to views of dependency on the Dharma; (17) attachment to views of dependency on the saṅgha; (18) attachment to views of dependency on ethical discipline; (19) discouragement due to the fact that phenomena are empty; or (20) contradiction of emptiness. Subhūti, these are the twenty things in which bodhisattva great beings who dwell on the seventh level should not engage. There are also twenty things that they should perfect. If you ask what these twenty are, they comprise (1) the perfection of emptiness; (2) the actualizing of signlessness; (3) understanding of wishlessness; (4) purity of the threefold interaction [of giver, giving, and recipient]; (5) compassion and pity for all beings; (6) absence of contempt for those beings; (7) the view of the sameness of all phenomena without making assumptions about it; (8) understanding of authenticity without making assumptions about it; (9) acceptance of the nonarising nature of phenomena; (10) understanding of nonarising; (11) the demonstration that all phenomena are of a single principle; (12) the actual elimination of ideation; (13) the reversal of views, (14) the reversal of afflicted mental states; (15) the level of stillness and higher insight; (16) a disciplined mind; (17) a peaceful mind; (18) unimpededness; (19) understanding of the circumstances of loving kindness; and (20) frequenting of the buddhafields at will.

Subhūti, these are the twenty things that bodhisattva great beings who dwell on the seventh level should perfect.{Dt.217}

“Moreover, Subhūti, bodhisattva great beings who dwell on the eighth level should perfect four attributes. If you ask what these four are, they should have (1) comprehension of the minds of all beings; (2) playful emanation through extrasensory powers; F.249.b (3) vision of the buddhafields and the actualizing of these buddhafields just as one has seen them; and (4) veneration of the buddhas and definitive inspection of the buddha body, just as it is. Subhūti, these are the four attributes that bodhisattva great beings who dwell on the eighth level should perfect.

“Moreover, Subhūti, there are four further attributes that bodhisattva great beings who dwell on the eighth level should perfect. If you ask what these four are, they comprise (1) recognition of those of higher and lower acumen, (2) refinement of the buddhafields, (3) continuous absorption in illusion-like meditative stability, and (4) purposeful consideration and taking of rebirth in order to assume a body commensurate with the roots of the virtuous actions of beings. Subhūti, these are the four [further] attributes that bodhisattva great beings who dwell on the eighth level should perfect.

“Moreover, Subhūti, bodhisattva great beings who dwell on the ninth level should perfect twelve attributes. If you ask what these twelve are, they comprise (1) the acquisition of infinite aspirations, excellently accomplishing whatever aspirations are made; (2) knowledge of the languages of the gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas; (3) knowledge of expositions based on perfect inspired speech; (4) excellence of the entry into the mother’s womb; (5) excellence of family; (6) excellence of class; (7) excellence of clan; (8) excellence of entourage; (9) excellence of birth; (10) excellence of departure from home; (11) excellence of the ornaments of the tree of enlightenment; and F.250.a (12) excellence of all enlightened attributes. Subhūti, these are the twelve attributes that bodhisattva great beings who dwell on the ninth level should perfect.

“Moreover, Subhūti, bodhisattva great beings who dwell on the tenth level are indeed said to be tathāgatas.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, what, for bodhisattva great beings who dwell on the first level, is the refinement of sincere resolve and so forth?”

“Subhūti,” replied the Lord [Buddha], “bodhisattva great beings correctly gather many roots of virtuous action by developing the mind set on all-aspect omniscience. For bodhisattva great beings, this is the refinement of sincere resolve. [If you ask what, for bodhisattva great beings, is the refinement of beneficial states, it is the search for the knowledge of the Great Vehicle for the sake of all beings. For bodhisattva great beings, this is the refinement of beneficial states].^[216] If you ask what, for bodhisattva great beings, is the refinement of equanimity with regard to all beings, it is the actualization of the four immeasurable attitudes—loving kindness, compassion, empathetic joy, and equanimity—by developing the mind set on all-aspect omniscience. For bodhisattva great beings, this is the refinement of equanimity with regard to all beings.{Dt.218} If you ask what, for bodhisattva great beings, is the refinement of renunciation, it is the undertaking of acts of generosity for all beings without discrimination. For bodhisattva great beings, this is the refinement of renunciation. If you ask what, for bodhisattva great beings, is the refinement of the service of spiritual mentors for bodhisattva great beings,F.250.b it is that the spiritual mentors of bodhisattva great beings are those who genuinely encourage, establish, and secure them in all-aspect omniscience, and it is those spiritual mentors whom they should serve, respect, honor, and worship. For bodhisattva great beings, this is the refinement of the service of spiritual mentors. If you ask what, for bodhisattva great beings, is the refinement of the search for the Dharma, it is that by developing the mind associated with all-aspect omniscience, they search for the Dharma and do not fall to the level of the śrāvakas or the level of the pratyekabuddhas.

For bodhisattva great beings, this is the refinement of the search for the Dharma. If you ask what, for bodhisattva great beings, is the refinement of the continual departure from home, it is that throughout all their lives they have been and are without social diversions, they have become mendicants in the teaching of the tathāgatas, and indeed there is nothing at all that impedes them. For bodhisattva great beings, this is the refinement of the continual departure from home. If you ask what, for bodhisattva great beings, is the refinement of the wish for the body of a buddha, it is that, having seen the body of a buddha, they will never part from focusing their attention on buddhahood until they attain all-aspect omniscience. For bodhisattva great beings, this is the refinement of the wish for the body of a buddha. If you ask what, for bodhisattva great beings, is the refinement of the disclosure of the Dharma, it is that whether the tathāgatas are present or they have passed into nirvāṇa, they [the bodhisattvas] teach the Dharma to beings, and that [their doctrine] is excellent because it is virtuous in the beginning, virtuous in the middle, and virtuous at the end, and it is excellent in meaning, unadulterated,F.251.a complete, pure, refined, and chaste. That is to say, they correctly teach the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. For bodhisattva great beings, this is the refinement of the disclosure of the Dharma. If you ask what, for bodhisattva great beings, is the refinement of the elimination of pride and arrogance, it is that, on account of their elimination of pride and arrogance, they are never born in an inferior family.

For bodhisattva great beings, this is the refinement of the elimination of pride and arrogance.^[217]B18 If you ask what, for bodhisattva great beings, is the refinement of words of truth, it is that they do as they say. For bodhisattva great beings, this is the refinement of words of truth. Subhūti, these are the ten refinements of bodhisattva great beings who dwell on the first level.

“Subhūti, If you ask what, for bodhisattva great beings, is the purity of ethical discipline, it is that they do not pay attention to the mindsets of the śrāvakas or pratyekabuddhas, and, apart from that, they do not pay attention to other codes that would lead to immorality and impede the way to enlightenment. For bodhisattva great beings, this is the purity of ethical discipline.{Dt.219} If you ask what, for bodhisattva great beings, is the gratitude and thankfulness, it is that,F.251.b when bodhisattva great beings practice the conduct of a bodhisattva, until cyclic existence has come to an end, they never squander any benefit they have had, however small, let alone a major one. For bodhisattva great beings, this is the gratitude and thankfulness. If you ask what, for bodhisattva great beings, is the grounding in the power of tolerance, it is that they are without malice and without inimical thoughts directed toward any being, For bodhisattva great beings, this is the grounding in the power of tolerance. If you ask what, for bodhisattva great beings, is the experience of delight and joy, it is that they bring all beings to maturation in the three vehicles. For bodhisattva great beings, this is the experience of delight and joy. If you ask what, for bodhisattva great beings, is the nonforsaking of any being, it is that they provide sanctuary to all beings. For bodhisattva great beings, this is the nonforsaking of all beings. If you ask what, for bodhisattva great beings, is the actualizing of great compassion, it is that when bodhisattva great beings practice the conduct of a bodhisattva, they think, ‘For the sake of each being I will remain among the denizens of the hells for eons numbering as many as the grains of sand of the river Gaṅgā. Until all beings are established in the wisdom of the buddhas, I will experience in these domains being cut, pierced, beaten, roasted, burned, and so forth.’

They have such fortitude and indefatigability for the sake of all beings. For bodhisattva great beings, this is the actualizing of great compassion. If you ask what, for bodhisattva great beings, is the respect for and veneration of the spiritual teacher by means of faith for bodhisattva great beings,F.252.a it is that they perceive their spiritual teachers as a buddha. For bodhisattva great beings, this is the respect for and veneration of the spiritual teacher by means of faith. If you ask what, for bodhisattva great beings, is the perseverance in and searching for the perfections, it is that, in order to bring all beings to maturation, without doing anything else they search for the perfections, with no other activity. For bodhisattva great beings, this is the perseverance in and searching for the perfections.

“If you ask what, for bodhisattva great beings, is the insatiable thirst for erudition, it is the insatiability of thinking, ‘I will retain in mind all that the blessed lord buddhas have taught in this world system and in the world systems of all the ten directions!’ For bodhisattva great beings, this is the insatiable thirst for erudition. If you ask what, for bodhisattva great beings, is the elucidation of the gift of Dharma without expectations, it is that when bodhisattva great beings teach the Dharma, they do not hope even in the slightest for [their own] enlightenment through that gift of the Dharma. For bodhisattva great beings, this is the elucidation of the gift of Dharma without expectations. If you ask what, for bodhisattva great beings, is the generation and dedication of the roots of virtuous actions for the refinement of the buddhafields, it is that when they refine the buddhafields and purify^[218] the fields formed by their own and others’ minds, they dedicate those roots of virtuous action. For bodhisattva great beings, this is the generation and dedication of the roots of virtuous actions for the refinement of the buddhafields.F.252.b If you ask what, for bodhisattva great beings, is the indefatigability in the face of the fathomless cycle of rebirth, it is that, when relying upon any roots of virtuous action, they bring beings to maturation and refine the buddhafields, they reveal such roots of virtuous action, and never tire until all-aspect omniscience has been perfected. For bodhisattva great beings, this is the indefatigability in the face of the fathomless cycle of rebirth. If you ask what, for bodhisattva great beings, is the maintenance of a sense of conscience and shame, it is that they spurn the mindsets of the śrāvakas and pratyekabuddhas.

{Dt.220} For bodhisattva great beings, this is the maintenance of a sense of conscience and shame.

“If you ask what, for bodhisattva great beings, is the refusal to give up dwelling in the wilderness, it is that they go beyond the levels of the śrāvakas and the pratyekabuddhas. For bodhisattva great beings, this is the refusal to give up dwelling in the wilderness. If you ask what, for bodhisattva great beings, is the paucity of desires, it is that bodhisattva great beings do not have the desire even for enlightenment. For bodhisattva great beings, this is the paucity of desires. If you ask what, for bodhisattva great beings, is the contentment, it is that they make no assumptions, even though they have attained all-aspect omniscience. For bodhisattva great beings, this is the contentment. If you ask what, for bodhisattva great beings, is the nonforsaking of the vows associated with the ascetic virtues, it is that they can tolerate meditative absorption in a state of realization with respect to profound matters. For bodhisattva great beings, this is the nonforsaking of the vows associated with the ascetic virtues.F.253.a If you ask what, for bodhisattva great beings, is the nonforsaking of the [monastic] trainings, it is that they are unwavering in the [monastic] trainings. For bodhisattva great beings, this is the nonforsaking of the [monastic] trainings. If you ask what, for bodhisattva great beings, is the spurning of the desirable attributes of the senses, it is that they do not develop thoughts of desire. For bodhisattva great beings, this is the spurning of the desirable attributes of the senses. If you ask what, for bodhisattva great beings, is the setting of the mind on the transcendence of sorrow, it is that they do not engage in the conditioning of physical forms of any phenomena. For bodhisattva great beings, this is the setting of the mind on the transcendence of sorrow. If you ask what, for bodhisattva great beings, is the forsaking of all substantial phenomena, it is that do not grasp any external or internal phenomena.

For bodhisattva great beings, this is the forsaking of all substantial phenomena. If you ask what, for bodhisattva great beings, is undauntedness, it is that their minds do not dwell on states of consciousness. For bodhisattva great beings, this is undauntedness. If you ask what, for bodhisattva great beings, is disregard for all entities, it is that do not pay attention to any entities. For bodhisattva great beings, this is disregard for all entities.

“If you ask what, for bodhisattva great beings, is avoidance of intimacy with householders, it is that they proceed from buddhafield to buddhafield, take birth miraculously, have shaved heads, and wear saffron robes. For bodhisattva great beings, this is the avoidance of intimacy with householders.F.253.b If you ask what, for bodhisattva great beings, is the avoidance of intimacy with nuns, it is that they do not stay with a nun, even for the duration of a finger snap, and they do not have worrisome thoughts on that account. For bodhisattva great beings, this is the avoidance of intimacy with nuns. If you ask what, for bodhisattva great beings, is the avoidance of jealousy toward those of the spiritual family, in this regard, Subhūti, it is that bodhisattva great beings should think, ‘I should work for the happiness of all beings, and if these beings are happy on account of their own merits, I should not have thoughts of jealousy toward them.’ For bodhisattva great beings, this is the avoidance of jealousy toward those of the spiritual family. If you ask how bodhisattva great beings should avoid places of social intercourse, bodhisattva great beings should not frequent such places of social intercourse where śrāvakas or pratyekabuddhas are present, or where conversations take place about them or where their associated mindsets might arise. For bodhisattva great beings, this is the avoidance of places of social intercourse. If you ask how bodhisattva great beings should avoid malice, it is that there is no opportunity for thoughts of malice or harm [to arise], and there is no occasion for thoughts of struggle or strife. For bodhisattva great beings, this is the avoidance of malice.^[219] If you ask what, for bodhisattva great beings, is the avoidance of self-praise for bodhisattva great beings,F.254.a{Dt.221} it is that they do not observe internal phenomena.

For bodhisattva great beings, this is the avoidance of self-praise. If you ask what, for bodhisattva great beings, is the avoidance of disparaging others, it is that they do not observe external phenomena. For bodhisattva great beings, this is the avoidance of disparaging others.

“If you ask how bodhisattva great beings should avoid the paths of the ten nonvirtuous actions, it is that those [paths] should be avoided since they obstruct progress to the higher realms [of rebirth], not to mention the path of the noble ones, or unsurpassed, complete enlightenment. For bodhisattva great beings, this is the avoidance of the paths of the ten nonvirtuous actions. If you ask how bodhisattva great beings should avoid exalted pride, it is that since they do not observe anything at all, let alone an exaltedness through which they would resort to pride, they do not indulge in pride. For bodhisattva great beings, this is the avoidance of exalted pride. If you ask how bodhisattva great beings should avoid conceit, it is that they do not observe any entity with respect to which conceit might arise. For bodhisattva great beings, this is the avoidance of conceit. If you ask how bodhisattva great beings should avoid distorted views, it is that they do not apprehend entities. F.254.b For bodhisattva great beings, this is the avoidance of distorted views.^[220] If you ask what, for bodhisattva great beings, is tolerance of desire, hatred, and delusion, it is that they do not observe desire, hatred, or delusion. For bodhisattva great beings, this is tolerance of desire, hatred, and delusion.

“Apart from these, if you ask what are the six attributes that should be perfected on the sixth [level], they comprise the six perfections. That is to say, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be perfected. If you ask why, it is while abiding in these six perfections that the lord buddhas, the śrāvakas, and pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of knowledge. If you ask what are these five [oceans of knowledge], they comprise the past, the future, the present, the inexpressible, and the unconditioned. So it is that bodhisattva great beings should perfect the six perfections.

“If you ask how bodhisattva great beings should avoid six phenomena, it is that they should avoid the mindset of the śrāvakas because it is not the path to enlightenment. It is that they should avoid the mindset of the pratyekabuddhas because it is not the path to enlightenment. It is that they should avoid thoughts of anxiety because they are not the path to enlightenment. It is that they should be undaunted when they see beggars because discouragement is not the path to enlightenment. It is that they should not be unhappy on account of having renounced all material phenomena because these are not the path to enlightenment. It is that they should not have ill thoughts^[221] from the time when they first set their minds on enlightenment because that is not the path to enlightenment, but rather they should undertake acts of generosity [without ill thoughts]. F.255.a So it is that bodhisattva great beings should avoid these six phenomena.

“If you ask how bodhisattva great beings should not grasp notions of self, it is because the self is absolutely nonexistent. So it is that bodhisattva great beings should not grasp notions of self. If you ask how bodhisattva great beings should not grasp notions of beings, living creatures, or individual persons, it is because these are absolutely nonexistent. So it is that bodhisattva great beings should not grasp notions of beings, living creatures, or individual persons. If you ask how bodhisattva great beings should not grasp notions of nihilism, it is because {Dt.222} nothing at all is annihilated since all phenomena absolutely do not arise. So it is that bodhisattva great beings should not grasp notions of nihilism. If you ask how bodhisattva great beings should not grasp notions of eternalism, it is because anything that does not arise is not eternal, nor does it cease. So it is that bodhisattva great beings should not grasp notions of eternalism. If you ask how bodhisattva great beings should not engage in notions of signs, it is because afflicted mental states are absolutely nonexistent. So it is that bodhisattva great beings should not engage in notions of signs. If you ask how bodhisattva great beings should not hold views about causes, it is because they do not observe those views. So it is that bodhisattva great beings should not hold views about causes. If you ask how bodhisattva great beings should not be attached to name and form, it is because do not observe their entity. So it is that bodhisattva great beings should not be attached to name and form.F.255.b If you ask how bodhisattva great beings should not be attached to the aggregates, sensory elements, or sense fields, it is because these phenomena are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the aggregates, sensory elements, and sense fields.

If you ask how bodhisattva great beings should not be attached to the three realms, it is because these are without inherent existence. So it is that bodhisattva great beings should not be attached to the three realms. If you ask how bodhisattva great beings should not be fixated on the three realms, it is because their entity is nonexistent and is not apprehended. So it is that bodhisattva great beings should not be fixated on the three realms. If you ask how bodhisattva great beings should not rely on or dwell in the three realms, it is because their entity is nonexistent. So it is that bodhisattva great beings should not rely on or dwell in the three realms. If you ask how bodhisattva great beings should not be attached to views of dependency on the buddhas, it is because the buddhas will not be seen through dependency on views concerning the buddhas. So it is that bodhisattva great beings should not be attached to views of dependency on the buddhas. If you ask how bodhisattva great beings should not be attached to views of dependency on the Dharma, it is because the Dharma will not be seen through dependency on views concerning the Dharma. So it is that bodhisattva great beings should not be attached to views of dependency on the Dharma.F.256.a If you ask how bodhisattva great beings should not be attached to views of dependency on the saṅgha, it is because the saṅgha will not be seen through dependency on views concerning the saṅgha. So it is that bodhisattva great beings should not be attached to views of dependency on the saṅgha. If you ask how bodhisattva great beings should not be attached to views of dependency on ethical discipline, it is because ethical discipline will not be purified through dependency on views concerning ethical discipline. So it is that bodhisattva great beings should not be attached to views of dependency on ethical discipline.

If you ask how bodhisattva great beings should not be discouraged due to the fact that phenomena are empty, it is because all phenomena are not empty of emptiness but empty of their own defining characteristics. So it is that bodhisattva great beings should not be discouraged due to the fact that phenomena are empty. If you ask how it is that bodhisattva great beings should not contradict emptiness, it is because all phenomena are empty and therefore emptiness does not contradict emptiness. So it is that bodhisattva great beings should not contradict emptiness.

“If you ask how it is that bodhisattva great beings perfect emptiness, it is that they perfect the emptiness of individual defining characteristics. For bodhisattva great beings, this is the perfection of emptiness.F.256.b If you ask how it is that bodhisattva great beings actualize signlessness, it is because they do not pay attention to any signs. For bodhisattva great beings, this is the actualizing of signlessness. If you ask what, for bodhisattva great beings, is the understanding of wishlessness, it is that they do not engage the mind in any of the three realms. For bodhisattva great beings, this is the understanding of wishlessness.{Dt.223} If you ask what, for bodhisattva great beings, is the purity of the threefold interaction, it is that they perfect the paths of the ten virtuous actions. For bodhisattva great beings, this is the purity of the threefold interaction. If you ask what, for bodhisattva great beings, is the perfection of compassion and pity for all beings, it is that they will acquire great compassion. For bodhisattva great beings, this is the compassion and pity that bodhisattva great beings perfect for the sake of all beings. If you ask how it is that bodhisattva great beings have no contempt for any being, it is because they perfect loving kindness. So it is that bodhisattva great beings have no contempt for any being. If you ask what, for bodhisattva great beings, is the view of the sameness of all phenomena, it is that phenomena neither increase nor decrease. For bodhisattva great beings, this is the view of the sameness of all phenomena. If you ask what, for bodhisattva great beings, is the understanding of authenticity, it is that even though they understand all phenomena in a single principle, there is no understanding. For bodhisattva great beings, this is F.257.a the understanding of authenticity.

If you ask what, for bodhisattva great beings, is the acceptance of the nonarising nature of phenomena, it is that they accept the truth that all phenomena are nonarising, nonceasing, and unconditioned. For bodhisattva great beings, this is the acceptance of the nonarising nature of phenomena. If you ask what, for bodhisattva great beings, is the understanding of nonarising, it is that they understand that name and form do not arise. For bodhisattva great beings, this is the understanding of nonarising. If you ask what, for bodhisattva great beings, is the demonstration that all phenomena are of a single principle, it is that they do not edge toward duality. For bodhisattva great beings, this is the demonstration that all phenomena are of a single principle. If you ask what, for bodhisattva great beings, is the elimination of ideation, it is the absence of conceptual thought with respect to all phenomena. For bodhisattva great beings, this is the elimination of ideation. If you ask what, for bodhisattva great beings, is the reversal of views, it is that they have abandoned the level of the śrāvakas and the level of the pratyekabuddhas. For bodhisattva great beings, this is the reversal of views. If you ask what, for bodhisattva great beings, is the reversal of afflicted mental states, it is that they have put an end to all the afflicted mental states associated with the continuation of propensities [at rebirth]. For bodhisattva great beings, this is the reversal of afflicted mental states. If you ask what, for bodhisattva great beings, is the level of stillness and higher insight, it is the wisdom of all-aspect omniscience.F.257.b For bodhisattva great beings, this is the level of stillness and higher insight. If you ask what, for bodhisattva great beings, is the disciplined mind, it is that they feel no delight for the three realms.

For bodhisattva great beings, this is the disciplined mind. If you ask what, for bodhisattva great beings, is the peaceful mind, it is the coming together of the six sense organs. For bodhisattva great beings, this is the peaceful mind. If you ask what, for bodhisattva great beings, is unimpeded wisdom, it is that they acquire the eye of the buddhas. For bodhisattva great beings, this is unimpeded wisdom. If you ask what, for bodhisattva great beings, is the understanding of the circumstances of loving kindness, it is that they have equanimity with regard to the six sense fields. For bodhisattva great beings, this is the understanding of the circumstances of loving kindness. If you ask what, for bodhisattva great beings, is the frequenting of buddhafields at will, it is that they display their bodies to their respective entourages. For bodhisattva great beings, this is the frequenting of buddhafields at will.

“If you ask what, for bodhisattva great beings, is the comprehension of the minds of all beings, it is that with a single thought, they are aware of the minds and mental states of all beings. [For bodhisattva great beings, this is the comprehension of the minds of all beings].^[222] If you ask what, for bodhisattva great beings, is the playful emanation through extrasensory powers, it is that they may playfully emanate through their extrasensory powers and move from buddhafield to buddhafield in order to behold the buddhas, but they do not have any notions of the buddhas.F.258.a For bodhisattva great beings, this is the playful emanation through extrasensory powers. If you ask what, for bodhisattva great beings, is the vision of the buddhafields, it is that they may be present in one buddhafield and see inestimable buddhafields, but they do not have any notions of the buddhafields. For bodhisattva great beings, this is the vision of the buddhafields. If you ask what, for bodhisattva great beings, is the consummation of the buddhafields just as one has seen them, it is that they dwell on the level of an imperial monarch, or a ruler of the great trichiliocosm, but they renounce the great trichiliocosm and make no assumptions about it.{Dt.224} For bodhisattva great beings, this is the consummation of the buddhafields just as one has seen them. If you ask what, for bodhisattva great beings, is the veneration of the buddhas, it is that they venerate the Dharma in order to benefit all beings. For bodhisattva great beings, this is the veneration of the buddhas. If you ask what, for bodhisattva great beings, is the definitive inspection of the buddha body, it is that they definitively realize the buddha body of reality. For bodhisattva great beings, this is the definitive inspection of the buddha body.

If you ask what, for bodhisattva great beings, is the knowledge of those of higher and lower acumen, it is that, maintaining the ten powers, they know perfectly the acumen of all beings. For bodhisattva great beings, this is the knowledge of those of higher and lower acumen.F.258.b If you ask what, for bodhisattva great beings, is the refinement of the buddhafields, it is that they refine the minds of all beings, without apprehending anything. For bodhisattva great beings, this is the refinement of the buddhafields. If you ask what, for bodhisattva great beings, is the illusion-like meditative stability, it is that they may perform all the activities of bodhisattva great beings by maintaining any meditative stability, but their minds do not engage with any phenomenon. For bodhisattva great beings, this is the illusion-like meditative stability. If you ask what, for bodhisattva great beings, is the continuous meditative absorption, it is the meditative stability that arises from the maturation of bodhisattva great beings. For bodhisattva great beings, this is the continuous meditative absorption. If you ask what, for bodhisattva great beings, is the assumption of a physical body commensurate with the roots of the virtuous actions of beings, it is that bodhisattva great beings purposefully observe and assume a body commensurate with the maturation of beings. For bodhisattva great beings, this is the assumption of a physical body commensurate with the roots of the virtuous actions of beings. If you ask what, for bodhisattva great beings, is the purposeful consideration and taking of rebirth, it is that they do so in order to bring beings to maturation. For bodhisattva great beings, this is the purposeful consideration and taking of rebirth.F.259.a

“If you ask how it is that whatever aspirations bodhisattva great beings make, they perfectly complete them, it is because they have perfected the six perfections. For bodhisattva great beings, this is the perfect completion of whatever aspirations they make. If you ask how it is that bodhisattva great beings know and comprehend the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras and mahoragas, it is that they comprehend them by means of the exact knowledge of language and lexical explanations. For bodhisattva great beings, this is the comprehension of knowing the languages of all beings. If you ask how it is that bodhisattva great beings have the understanding of knowing how to teach definitively with their consummate eloquence, it is that their comprehension is through their exact knowledge of eloquent expression. For bodhisattva great beings, this is the understanding of knowing how to teach definitively with their consummate eloquence. If you ask what, for bodhisattva great beings, is the excellence of the entry into the mother’s womb, it is that bodhisattva great beings are born miraculously in all their lives. For bodhisattva great beings, this is the excellence of the entry into the mother’s womb. If you ask what, for bodhisattva great beings, is the excellence of spiritual family, it is that they are born into the great spiritual family of bodhisattva great beings.F.259.b For bodhisattva great beings, this is the excellence of spiritual family. If you ask what, for bodhisattva great beings, is the excellence of family lineage, it is that bodhisattva great beings are born in a great and lofty royal family or in a great and lofty priestly family. For bodhisattva great beings, this is the excellence of family lineage. If you ask what, for bodhisattva great beings, is the excellence of clan, it is that bodhisattva great beings are born into the families in which bodhisattva great beings of the past have appeared.

For bodhisattva great beings, this is the excellence of clan. If you ask what, for bodhisattva great beings, is the excellence of entourage, it is that bodhisattva great beings establish beings in enlightenment and are indeed endowed with an entourage of bodhisattva great beings. For bodhisattva great beings, this is the excellence of entourage. If you ask what, for bodhisattva great beings, is the excellence of birth, it is that immediately after their birth, bodhisattva great beings fill the world systems with their effulgence, causing them to shake in six ways.{Dt.225} For bodhisattva great beings, this is the excellence of birth. If you ask what, for bodhisattva great beings, is the excellence of departure from home, it is that bodhisattva great beings leave home along with many hundred billion trillion beings in order to become mendicants, and that those beings also become emancipated in the three vehicles. For bodhisattva great beings, this is the excellence of departure from home.F.260.a If you ask what, for bodhisattva great beings, is the excellence of the ornaments of the tree of enlightenment, it is that the roots of the tree of enlightenment of bodhisattva great beings are made of gold, the trunk is made of beryl, the branches are made of the seven precious gems and metals, and the leaves are made of all sorts of precious phenomena, while the fragrance of that tree and its exquisite radiance extensively permeate infinite world systems. For bodhisattva great beings, this is the excellence of the ornaments of the tree of enlightenment. If you ask what, for bodhisattva great beings, is the perfect excellence of all enlightened attributes, it is that that the buddhafields of bodhisattva great beings are pure and the beings they are to bring to maturation are pure. For bodhisattva great beings, this is the perfect excellence of all enlightened attributes.

“If you ask what, for bodhisattva great beings, is said to be the state of a tathāgata abiding on the tenth level, bodhisattva great beings have perfected all the perfections, and perfected the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, the wisdom of all-aspect omniscience, the renunciation of all afflicted mental states associated with the continuity of propensities [at rebirth], and all [other] attributes of the buddhas, including great compassion. F.260.b Therefore, Subhūti, For bodhisattva great beings, this is said to be the state of a tathāgata abiding on the tenth level.

“Subhūti, if you ask what are the ten levels for bodhisattva great beings: Subhūti, when bodhisattva great beings who are expert in skillful means practice the perfections and practice all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, they genuinely transcend (1) the level of bright insight, and they genuinely transcend (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of [an arhat’s] spiritual achievement—which is the level of the śrāvakas—(8) the level of the pratyekabuddhas, and (9) the level of the bodhisattvas. So it is, Subhūti, that bodhisattva great beings, having transcended those nine levels, dwell on (10) the level of the buddhas. Subhūti, for bodhisattva great beings, these are the ten levels. You should know it is in this way, Subhūti, that bodhisattva great beings genuinely enter into the Great Vehicle.^[223]F.261.a

“Again, Subhūti, you asked from where this vehicle will depart. It is by way of nothing being apprehended that it will depart from the three realms and will bring one to rest in all-aspect omniscience. If you ask why, Subhūti, it is because both that which is the Great Vehicle and that which is all-aspect omniscience are neither conjoined, nor disjoined, nor material, nor pointed out, nor impeded. They thus share the single defining characteristic of being without defining characteristics. So if you ask why that is, Subhūti, it is because phenomena that are without defining characteristics do not depart, {Dt.226} will not depart, and have not departed.

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the real nature to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the very limit of reality to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of the inconceivable to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of space to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of the exhaustion of desire to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of renunciation to depart. Subhūti, to expect phenomena without defining characteristics F.261.b to depart would amount to expecting the realm of freedom from desire to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the realm of cessation to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of physical forms to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings, perceptions, formative predispositions, and consciousness to depart. If you ask why, Subhūti, it is because the emptiness of physical forms will not depart from the three realms, and it will not come to rest in all-aspect omniscience. The emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience.

If you ask why, it is because physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of the eyes to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty to depart. If you ask why, Subhūti, the emptiness of the eyes will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the eyes are empty of the eyes, F.262.a and it is because the ears, the nose, the tongue, the body, and the mental faculty are empty of the mental faculty [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of sights to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena to depart. If you ask why, Subhūti, the emptiness of sights will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of sounds, odors, tastes, tangibles, and mental phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because sights are empty of sights, and it is because sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of visual consciousness to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness to depart. If you ask why, Subhūti, the emptiness of visual consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of auditory consciousness, the emptiness of olfactory consciousness, the emptiness of gustatory consciousness, the emptiness of tactile consciousness, and the emptiness of mental consciousness will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, and it is because auditory consciousness, F.262.b olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of visually compounded sensory contact to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact to depart. If you ask why, Subhūti, the emptiness of visually compounded sensory contact will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, and it is because aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings due to sensory contact that is visually compounded to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded,F.263.a the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feeling due to sensory contact that is mentally compounded to depart. If you ask why, Subhūti, the emptiness of feelings due to sensory contact that is visually compounded will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded, the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feelings due to sensory contact that is mentally compounded will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because feelings due to sensory contact that is visually compounded are empty of feelings due to sensory contact that is visually compounded, and it is because feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of feelings due to sensory contact that is mentally compounded [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting dreams to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting magical displays, mirages, echoes, optical aberrations, and in phantom emanations of the tathāgatas to depart. If you ask why, Subhūti, it is because dreams will not depart from the three realms, and will not come to rest in all-aspect omniscience. Magical displays, mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas will not depart from the three realms, and will not come to rest in all-aspect omniscience. {Dt.227} If you ask why, Subhūti, it is because dreams are empty of dreams, F.263.b and because magical displays, mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the perfection of generosity to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom to depart. If you ask why, Subhūti, it is because the essential nature of the perfection of generosity will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential 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 will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of the perfection of generosity is empty of the essential nature of the perfection of generosity, and the essential 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 is empty of the essential nature of the perfection of wisdom [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of internal phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of external phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the emptiness of external and internal phenomena to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, to depart. If you ask why,F.264.a Subhūti, it is because the emptiness of internal phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of external phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of external and internal phenomena will not depart from the three realms, and will not come to rest in all-aspect omniscience. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the applications of mindfulness to depart. Subhūti, one who wishes to attain emancipation in phenomena that are without defining characteristics merely wishes to attain emancipation in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path to depart. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of [the essential nature of] the applications of mindfulness, and it is because the essential nature of the correct exertions, the supports for miraculous ability, F.264.b the faculties, the powers, the branches of enlightenment, and the noble eightfold path is empty of the noble eightfold path [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting 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, and wishlessness to depart. If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the meditative concentrations, the essential nature of the immeasurable attitudes, the essential nature of the formless absorptions, the essential nature of the eight aspects of liberation, the essential nature of the nine serial steps of meditative absorption, and the essential nature of emptiness, signlessness, and wishlessness will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the truths of the noble ones is empty of the essential nature of the truths of the noble ones, and because the essential nature of the meditative concentrations, the essential nature of the immeasurable attitudes, the essential nature of the formless absorptions, the essential nature of the eight aspects of liberation, the essential nature of the nine serial steps of meditative absorption, and the essential nature of emptiness, signlessness, and wishlessness are empty of the essential nature of wishlessness [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways to depart. F.265.a If you ask why, Subhūti, it is because the essential nature of the extrasensory powers will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the meditative stabilities and the dhāraṇī gateways will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the extrasensory powers is empty of the essential nature of the extrasensory powers, and because the essential nature of the meditative stabilities and the essential nature of the dhāraṇī gateways are empty of the essential nature of the dhāraṇī gateways [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the ten powers of the tathāgatas to depart, and would amount to expecting the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas to depart. If you ask why, Subhūti, it is because the essential nature of the ten powers of the tathāgatas will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of the four fearlessnesses, the essential nature of the four kinds of exact knowledge, and the essential nature of the eighteen distinct qualities of the buddhas will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, it is because the essential nature of the powers of the tathāgatas is empty of the essential nature of the powers of the tathāgatas, and because the essential nature of the four fearlessnesses, the essential nature of the four kinds of exact knowledge, and the essential nature of the eighteen distinct qualities of the buddhas are empty of the essential nature of the eighteen distinct qualities of the buddhas [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting to be born as an arhat whose contaminants have ceased. Subhūti, to expect phenomena without defining characteristics to depart F.265.b would amount to expecting to be born as a pratyekabuddha. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting to be born as a bodhisattva. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting a tathāgata, arhat, completely awakened buddha to depart. If you ask why, Subhūti, it is because an arhat whose contaminants have ceased will not depart from the three realms, and will not come to rest in all-aspect omniscience. A pratyekabuddha, a bodhisattva, and a tathāgata, arhat, and completely awakened buddha will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and because the essential nature of a pratyekabuddha, a bodhisattva, and a tathāgata is empty of the essential nature of a tathāgata [and so forth]. {Dt.228}

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the fruit of entering the stream to nirvāṇa to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience to depart. If you ask why, Subhūti, the fruit of entering the stream to nirvāṇa will not depart from the three realms, and will not come to rest in all-aspect omniscience. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, F.266.a it is because the essential nature of the fruit of entering the stream to nirvāṇa is empty of the essential nature of the fruit of entering the stream to nirvāṇa. The essential nature of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience is empty of the essential nature of all-aspect omniscience [and so forth].

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting names to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting signs to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting symbols to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting conventional expressions to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting designations to depart. If you ask why, Subhūti, the emptiness of names will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of signs will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of symbols will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of conventional expressions will not depart from the three realms, and will not come to rest in all-aspect omniscience. The emptiness of designations will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because the emptiness of names is empty of the essential nature of the emptiness of names, the emptiness of signs is empty of the essential nature of the emptiness of signs, the emptiness of symbols is empty of the essential nature of the emptiness of symbols, the emptiness of conventional expressions is empty of the essential nature of the emptiness of conventional expressions, F.266.b and the emptiness of designations is empty of the essential nature of the emptiness of designations.

“Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting that which is nonarising to depart. Subhūti, to expect phenomena without defining characteristics to depart would amount to expecting that which is unceasing, nonaffliction, nonpurification, and nonconditioning to depart. If you ask why, Subhūti, the essential nature of that which is nonarising will not depart from the three realms, and will not come to rest in all-aspect omniscience. The essential nature of that which is unceasing, and of nonaffliction, nonpurification, and nonconditioning will not depart from the three realms, and will not come to rest in all-aspect omniscience. If you ask why, Subhūti, it is because nonarising is empty of the essential nature of nonarising. Nonceasing, nonaffliction, nonpurification, and nonconditioning are empty of the essential nature of nonconditioning [and so forth]. Subhūti, those are the formulations explaining how one should know that the Great Vehicle does not depart from the three realms, and consequently does not come to rest in all-aspect omniscience. That nonresting^[224] is unstirring.^[225]B19

“Subhūti, you also asked where this Great Vehicle will come to rest. This Great Vehicle will not come to rest anywhere. {Dt.229} If you ask why, it is because resting is nonapprehensible, and so all phenomena do not come to rest. Subhūti, this Great Vehicle will come to rest by way of its nonresting. Subhūti, just as the realm of phenomena neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle F.267.a does not come to rest, nor does it not come to rest. Subhūti, just as the real nature, the very limit of reality, and the inconceivable realm neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the realm of phenomena there is neither resting nor nonresting. In the essential nature of the real nature, the very limit of reality, and the inconceivable realm, there is neither resting nor nonresting. If you ask why, Subhūti, it is because the realm of phenomena is empty of the essential nature of the realm of phenomena, the real nature is empty of the essential nature of the real nature, the very limit of reality is empty of the essential nature of the very limit of reality, and the inconceivable realm is empty of the essential nature of the inconceivable realm.

“Subhūti, just as the expanse of space neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the disposition of the exhaustion of desire neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the disposition of renunciation, the disposition of freedom from desire, and the disposition of cessation neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, in the essential nature of the expanse of space there is neither resting nor nonresting. In the essential nature of the disposition of exhausted desire, the disposition of renunciation, the disposition of freedom from desire, and F.267.b the disposition of cessation there is neither resting nor nonresting. If you ask why, Subhūti, it is because the expanse of space is empty of the inherent existence of the expanse of space, the disposition of the exhaustion of desire is empty of the inherent existence of the disposition of the exhaustion of desire, the disposition of renunciation is empty of the inherent existence of the disposition of renunciation, the disposition of freedom from desire is empty of the inherent existence of the disposition of freedom from desire, and the disposition of cessation is empty of the inherent existence of the disposition of cessation.

“Subhūti, just as the emptiness of physical forms neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of physical forms there is neither resting nor nonresting. In the essential nature of feelings, perceptions, formative predispositions, and consciousness there is neither resting nor nonresting. If you ask why, Subhūti, it is because physical forms are empty of physical forms, and because feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth].

“Subhūti, just as the emptiness of the eyes neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty neither come to rest, nor do they not come to rest, F.268.a similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the eyes there is neither resting nor nonresting. In the essential nature of the ears, the nose, the tongue, the body, and the mental faculty there is neither resting nor nonresting. If you ask why, Subhūti, it is because the eyes are empty of the eyes, and because the ears, the nose, the tongue, the body, and the mental faculty are empty of the mental faculty [and so forth].

“Subhūti, just as the emptiness of sights neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of sounds, the emptiness of odors, the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of sights there is neither resting nor nonresting. In the essential nature of sounds, odors, tastes, tangibles, and mental phenomena there is neither resting nor nonresting. If you ask why, Subhūti, it is because sights are empty of the eyes, and because sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and so forth].

“Subhūti, just as the emptiness of visual consciousness neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, F.268.b nor does it not come to rest. If you ask why, Subhūti, in the essential nature of visual consciousness there is neither resting nor nonresting. In the essential nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness there is neither resting nor nonresting. If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, and because auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth].

“Subhūti, just as the emptiness of visually compounded sensory contact neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of visually compounded sensory contact there is neither resting nor nonresting. In the essential nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact there is neither resting nor nonresting. If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, and because aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth]. F.269.a

“Subhūti, just as the emptiness of feelings due to sensory contact that is visually compounded neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the emptiness of feelings due to sensory contact that is aurally compounded, the emptiness of feelings due to sensory contact that is nasally compounded, the emptiness of feelings due to sensory contact that is lingually compounded, the emptiness of feelings due to sensory contact that is corporeally compounded, and the emptiness of feelings due to sensory contact that is mentally compounded neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of feelings due to sensory contact that is visually compounded there is neither resting nor nonresting. In the essential nature of feelings due to sensory contact that is aurally compounded, the essential nature of feelings due to sensory contact that is nasally compounded, the essential nature of feelings due to sensory contact that is lingually compounded, the essential nature of feelings due to sensory contact that is corporeally compounded, and the essential nature of feelings due to sensory contact that is mentally compounded there is neither resting nor nonresting. If you ask why, Subhūti, it is because feelings due to sensory contact that is visually compounded are empty of feelings due to sensory contact that is visually compounded, and because feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of feelings due to sensory contact that is mentally compounded [and so forth].

“Subhūti, just as dreams neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as magical displays, F.269.b mirages, echoes, optical aberrations, reflections, and phantom emanations neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of dreams there is neither resting nor nonresting. In the essential nature of magical displays, the essential nature of mirages, the essential nature of echoes, the essential nature of optical aberrations, the essential nature of reflections, and the essential nature of phantom emanations of the tathāgatas, there is neither resting nor nonresting. If you ask why, Subhūti, it is because dreams are empty of dreams, magical displays are empty of magical displays, mirages are empty of mirages, echoes are empty of echoes, optical aberrations are empty of optical aberrations, reflections are empty of reflections, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas.

“Subhūti, just as the perfection of generosity neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the perfection of generosity there is neither resting nor nonresting. In the essential natures of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom there is neither resting nor nonresting. F.270.a If you ask why, Subhūti, it is because the perfection of generosity is empty of the perfection of generosity, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth].

“Subhūti, just as the emptiness of internal phenomena neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the emptiness of internal phenomena there is neither resting nor nonresting. In the essential natures of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, there is neither resting nor nonresting. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, just as the applications of mindfulness neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the applications of mindfulness F.270.b there is neither resting nor nonresting. In the essential natures of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path there is neither resting nor nonresting. If you ask why, Subhūti, it is because the applications of mindfulness are empty of the applications of mindfulness, and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth].

“Subhūti, just as the truths of the noble ones neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as 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, and the dhāraṇī gateways neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the truths of the noble ones there is neither resting nor nonresting. In the essential natures of 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, and the dhāraṇī gateways there is neither resting nor nonresting. F.271.a If you ask why, Subhūti, it is because the truths of the noble ones are empty of the truths of the noble ones, and 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, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth].

“Subhūti, just as the ten powers of the tathāgatas neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the ten powers of the tathāgatas there is neither resting nor nonresting. In the essential natures of the fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas there is neither resting nor nonresting. If you ask why, Subhūti, it is because the ten powers of the tathāgatas are empty of powers of the tathāgatas, and the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of distinct qualities of the buddhas [and so forth].

“Subhūti, just as arhats whose contaminants have ceased neither come to rest, nor do they not come to rest, and just as pratyekabuddhas neither come to rest, nor do they not come to rest, F.271.b similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of an arhat there is neither resting nor nonresting. In the essential nature of a pratyekabuddha there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha.

“Subhūti, just as a bodhisattva neither comes to rest, nor does he not come to rest, and just as a tathāgata, arhat, completely awakened buddha neither comes to rest, nor does he not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of a bodhisattva there is neither resting nor nonresting. In the essential nature of a tathāgata there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and the essential nature of a tathāgata is empty of the essential nature of a tathāgata.

“Subhūti, just as the fruit of entering the stream to nirvāṇa neither comes to rest, nor does it not come to rest; just as [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship neither come to rest, nor do they not come to rest; and just as individual enlightenment neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of the fruit of entering the stream to nirvāṇa, there is neither resting nor nonresting. In the essential nature of [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship there is neither resting nor nonresting. F.272.a In the essential nature of individual enlightenment there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of the fruit of entering the stream to nirvāṇa is empty of the essential nature of the fruit of entering the stream to nirvāṇa; the essential natures of [the fruits of] being destined for only one more rebirth, of no longer being subject to rebirth, and of arhatship are empty of the essential nature of arhatship [and so forth]; and the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment.

“Subhūti, just as knowledge of the path neither comes to rest, nor does it not come to rest, and just as all-aspect omniscience neither comes to rest, nor does it not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of knowledge of the path there is neither resting nor nonresting, and in the essential nature of all-aspect omniscience there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of knowledge of the path is empty of the essential nature of knowledge of the path, and the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.

“Subhūti, just as names neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as signs, symbols, conventional expressions, and designations neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of names there is neither resting nor nonresting, and in the essential natures of signs, symbols, conventional expressions, and designations there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of names is empty of the essential nature of names, F.272.b] the essential nature of signs is empty of the essential nature of signs, the essential nature of symbols is empty of the essential nature of symbols, the essential nature of conventional expressions is empty of the essential nature of conventional expressions, and the essential nature of designations is empty of the essential nature of designations.

“Subhūti, just as nonarising neither comes to rest, nor does it not come to rest, similarly, this Great Vehicle does not come to rest, nor does it not come to rest. Subhūti, just as noncessation, nonaffliction, and nonpurification neither come to rest, nor do they not come to rest, similarly, Subhūti, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of nonarising there is neither resting nor nonresting, and in the essential natures of noncessation, nonaffliction, and nonpurification there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of nonarising is empty of the essential nature of nonarising, the essential nature of nonceasing is empty of the essential nature of nonceasing, the essential nature of nonaffliction is empty of the essential nature of nonaffliction, and the essential nature of nonpurification is empty of the essential nature of nonpurification.

“Subhūti, just as nonconditioning neither comes to rest, nor does it not come to rest, similarly, this Great Vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, in the essential nature of nonconditioning there is neither resting nor nonresting. If you ask why, Subhūti, it is because the essential nature of nonconditioning is empty of the essential nature of nonconditioning. Subhūti, those are the formulations explaining how, since it rests in nonresting and is immovable, this Great Vehicle will not come to rest anywhere. F.273.a

“Also, Subhūti, you asked who will attain emancipation by means of this vehicle. No one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those phenomena that comprise this vehicle, that will attain emancipation, by which emancipation will be attained, and from which emancipation will be attained are nonexistent and they are nonapprehensible. Since all phenomena are accordingly nonexistent and nonapprehensible, what would attain emancipation by means of what? If you ask why, Subhūti, it is because the self is utterly pure, and because sentient beings, life forms, living beings, living creatures, persons, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure. Since it is beyond limitations, the self is nonapprehensible. Since they are beyond limitations, sentient beings, life forms, living beings, living creatures, persons, individuals, human beings, people, actors, experiencers, knowers, and viewers are nonapprehensible.

“The realm of phenomena is nonapprehensible, owing to its utter purity. The real nature, the very limit of reality, and the inconceivable realm are nonapprehensible, owing to their utter purity. The aggregates are nonapprehensible, owing to their utter purity. The sensory elements and the sense fields are nonapprehensible, owing to their utter purity. The links of dependent origination are nonapprehensible, owing to their utter purity. The perfection of generosity is nonapprehensible, owing to its utter purity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, F.273.b and the perfection of wisdom are nonapprehensible, owing to their utter purity. The emptiness of internal phenomena is nonapprehensible, owing to its utter purity, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, owing to their utter purity.

“The applications of mindfulness are nonapprehensible, owing to their utter purity. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonapprehensible, owing to their utter purity. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are nonapprehensible, owing to their utter purity. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonapprehensible, owing to their utter purity. Those who have entered the stream to nirvāṇa are nonapprehensible, owing to their utter purity. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, and pratyekabuddhas are nonapprehensible, owing to their utter purity. Bodhisattvas are nonapprehensible, owing to their utter purity. Those who have become tathāgatas, arhats, completely awakened buddhas are nonapprehensible, owing to their utter purity. The fruit of having entered the stream to nirvāṇa is nonapprehensible, owing to its utter purity. The fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are nonapprehensible, owing to their utter purity. Knowledge of the path and F.274.a all-aspect omniscience are nonapprehensible, owing to their utter purity. Nonarising is nonapprehensible, owing to its utter purity. Noncessation, nonaffliction, nonpurification, and nonconditioning are nonapprehensible, owing to their utter purity.

The limit of the past is nonapprehensible, owing to its utter purity. The limit of the future is nonapprehensible, owing to its utter purity. Present events are nonapprehensible, owing to their utter purity. Coming, going, abiding, transmigrating at death, birth, decline, and growth are nonapprehensible, owing to their utter purity.

“What, you may ask, is it that is not apprehended, on account of which all phenomena are nonapprehensible? The realm of phenomena is nonapprehensible because the realm of phenomena is not apprehended. If you ask why, Subhūti, the nonapprehensible realm of phenomena is neither apprehended, nor is it not apprehended. The real nature is nonapprehensible because the real nature is not apprehended. If you ask why, Subhūti, the nonapprehensible real nature is neither apprehended, nor is it not apprehended. The very limit of reality is nonapprehensible because the very limit of reality is not apprehended. If you ask why, Subhūti, the nonapprehensible very limit of reality is neither apprehended, nor is it not apprehended. The inconceivable realm is nonapprehensible because the inconceivable realm is not apprehended. If you ask why, Subhūti, the nonapprehensible inconceivable realm is neither apprehended, nor is it not apprehended.

“The aggregates, sensory elements, and sense fields are nonapprehensible because the aggregates, sensory elements, and sense fields are not apprehended. If you ask why, Subhūti, nonapprehensible aggregates, sensory elements, and sense fields are neither apprehended, nor are they not apprehended.F.274.b The links of dependent origination are nonapprehensible because the links of dependent origination are not apprehended. If you ask why, Subhūti, nonapprehensible links of dependent origination are neither apprehended, nor are they not apprehended. The perfection of generosity is nonapprehensible because the perfection of generosity is not apprehended. If you ask why, Subhūti, the nonapprehensible perfection of generosity is neither apprehended, nor is it not apprehended. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonapprehensible because the perfection of wisdom [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible perfection of wisdom [and so forth] are neither apprehended, nor are they not apprehended. The emptiness of internal phenomena is nonapprehensible because the emptiness of internal phenomena is not apprehended. If you ask why, Subhūti, the nonapprehensible emptiness of internal phenomena is neither apprehended, nor is it not apprehended. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible because the emptiness of the essential nature of nonentities [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible emptiness of the essential nature of nonentities [and so forth] are neither apprehended, nor are they not apprehended.

“The applications of mindfulness are nonapprehensible because the applications of mindfulness are not apprehended. If you ask why, Subhūti, the nonapprehensible applications of mindfulness are neither apprehended, nor are they not apprehended. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonapprehensible F.275.a because the noble eightfold path [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible noble eightfold path [and so forth] are neither apprehended, nor are they not apprehended. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are nonapprehensible because the dhāraṇī gateways [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible dhāraṇī gateways [and so forth] are neither apprehended, nor are they not apprehended. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonapprehensible because the eighteen distinct qualities of the buddhas [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible eighteen distinct qualities of the buddhas [and so forth] are neither apprehended, nor are they not apprehended.

“Those who have entered the stream to nirvāṇa are nonapprehensible because those who have entered the stream to nirvāṇa are not apprehended. If you ask why, Subhūti, the nonapprehensible individuals who have entered the stream to nirvāṇa are neither apprehended, nor are they not apprehended. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, and arhats are nonapprehensible because arhats [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible arhats [and so forth] are neither apprehended, nor are they not apprehended. Pratyekabuddhas are nonapprehensible because pratyekabuddhas are not apprehended. If you ask why, Subhūti, nonapprehensible pratyekabuddhas are neither apprehended,F.275.b nor are they not apprehended. Bodhisattvas are nonapprehensible because bodhisattvas are not apprehended. If you ask why, Subhūti, nonapprehensible bodhisattvas are neither apprehended, nor are they not apprehended. Tathāgatas are nonapprehensible because tathāgatas are not apprehended. If you ask why, Subhūti, nonapprehensible tathāgatas are neither apprehended, nor are they not apprehended. The fruit of having entered the stream to nirvāṇa is nonapprehensible because the fruit of having entered the stream to nirvāṇa is not apprehended. If you ask why, Subhūti, the nonapprehensible fruit of having entered the stream to nirvāṇa is neither apprehended, nor is it not apprehended. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are nonapprehensible because arhatship [and so forth] are not apprehended. If you ask why, Subhūti, nonapprehensible arhatship [and so forth] are neither apprehended, nor are they not apprehended.Individual enlightenment is nonapprehensible because individual enlightenment is not apprehended.

If you ask why, Subhūti, nonapprehensible individual enlightenment is neither apprehended, nor is it not apprehended. Knowledge of the path is nonapprehensible because knowledge of the path is not apprehended. If you ask why, Subhūti, nonapprehensible knowledge of the path is neither apprehended, nor is it not apprehended. All-aspect omniscience is nonapprehensible because all-aspect omniscience is not apprehended. If you ask why, Subhūti, nonapprehensible all-aspect omniscience is neither apprehended, nor is it not apprehended.

“Nonarising is nonapprehensible because nonarising is not apprehended. If you ask why, Subhūti, nonapprehensible nonarising is neither apprehended, nor is it not apprehended. F.276.a Nonceasing is nonapprehensible because nonceasing is not apprehended. If you ask why, Subhūti, nonapprehensible nonceasing is neither apprehended, nor is it not apprehended. Nonaffliction is nonapprehensible because nonaffliction is not apprehended. If you ask why, Subhūti, nonapprehensible nonaffliction is neither apprehended, nor is it not apprehended. Nonpurification is nonapprehensible because nonpurification is not apprehended. If you ask why, Subhūti, nonapprehensible nonpurification is neither apprehended, nor is it not apprehended. Nonconditioning is nonapprehensible because nonconditioning is not apprehended. If you ask why, Subhūti, nonapprehensible nonconditioning is neither apprehended, nor is it not apprehended. Similarly, the limit of the past, the limit of the future, present events, coming, going, abiding, transmigrating at death, birth, decline, and growth are nonapprehensible because growth [and so forth] are not apprehended. If you ask why, Subhūti, nonapprehensible growth [and so forth] are neither apprehended, nor are they not apprehended.

“The first level [of realization] is nonapprehensible because the first level is not apprehended. If you ask why, Subhūti, the nonapprehensible first level is neither apprehended, nor is it not apprehended. The second level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, and the tenth level [of realization] are nonapprehensible because the tenth level [and so forth] are not apprehended. If you ask why, Subhūti, the nonapprehensible tenth level [and so forth] are neither apprehended, nor are they not apprehended.

“In this regard, if you ask what are the first level, the second level, the third level, the fourth level, the fifth level, the sixth level,F.276.b the seventh level, the eighth level, the ninth level, and the tenth level, they are, respectively, (1) the level of bright insight, (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, (7) the level of spiritual achievement, (8) the level of the pratyekabuddhas, (9) the level of the bodhisattvas, and (10) the actual level of the buddhas.^[226]

“Owing to the emptiness of internal phenomena, the first level is nonapprehensible, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the first level is nonapprehensible. Owing to the emptiness of internal phenomena, [the other levels], up to and including the tenth level, are nonapprehensible, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [the other levels], up to and including the tenth level, are nonapprehensible. If you ask why, Subhūti, owing to their utter purity, the nonapprehensible first level is neither apprehended, nor is it not apprehended, and the [other] nonapprehensible [levels], up to and including the tenth level, are neither apprehended, nor are they not apprehended. {Dt.231}

“Owing to the emptiness of internal phenomena, the maturation of beings is nonapprehensible due to its utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the maturation of beings is nonapprehensible due to its utter purity. Owing to the emptiness of internal phenomena, the refinement of the buddhafields is nonapprehensible due to its utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the refinement of the buddhafields is nonapprehensible due to its utter purity. Owing to the emptiness of internal phenomena, the five eyes are nonapprehensible due to their utter purity, and [owing to the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the five eyes are nonapprehensible due to their utter purity.

“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, it is through the nonapprehension of all phenomena that they will attain emancipation in all-aspect omniscience by means of the Great Vehicle.” F.277.a

Chapter 11

The venerable Subhūti then said to the Blessed One, “Blessed Lord, this Great Vehicle, which is called the Great Vehicle, outshines the world with its gods, humans, and asuras and brings emancipation from it. That is why it is called the Great Vehicle. Blessed Lord, this Great Vehicle is the same as space. Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. In this Great Vehicle, coming, going, and remaining are not discerned.^[227] An extent of the past, an extent of the future, and a present in between are also not discerned. Blessed Lord, just as in space coming and going are not discerned, and remaining too is not discerned, similarly, in this Great Vehicle, going is not apprehended, coming is not apprehended, and remaining is not apprehended.

“Blessed Lord, just as, due to the sameness of the three times, space does not apprehend an extent of the past, does not apprehend an extent of the future, and does not apprehend a present in between, so this Great Vehicle, also, due to the sameness of the three times, does not apprehend an extent of the past, does not apprehend an extent of the future, and does not apprehend a present in between. Blessed Lord, it is because it encompasses the sameness of the three times that this Great Vehicle is called the Great Vehicle.”

“That is so, Subhūti! That is so!” replied the Blessed One. “This Great Vehicle of bodhisattva great beings comprises the six perfections, {Dt.232} namely the perfection of generosity, the perfection of ethical discipline, F.277.b the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, this Great Vehicle of bodhisattva great beings comprises all the dhāraṇī gateways and all the gateways of meditative stability. The latter include the meditative stability named heroic valor, and [the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings comprises the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings comprises the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, 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 extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas. These denote the Great Vehicle of bodhisattva great beings.

“Also, Subhūti, you said that this vehicle overpowers and attains emancipation from the world with its gods, humans, and asuras. F.278.a What, you may ask, is this world, with its gods, humans, and asuras? It comprises the realm of desire, the realm of form, and the realm of formlessness. Subhūti, if the realm of desire were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because this realm of desire is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of form were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because the realm of form is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of formlessness were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, F.278.b then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because the realm of formlessness is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if physical forms were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because physical forms are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. If feelings, perceptions, formative predispositions, and consciousness were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because consciousness [and those other aggregates] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the eyes were entities, F.279.a endowed with attributes that are unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the eyes are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the ears, nose, tongue, body, and mental faculty were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the mental faculty [and those other sense organs] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if sights were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because sights are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does F.279.b overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if sounds, odors, tastes, tangibles, and mental phenomena were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mental phenomena [and those other sense objects] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if visual consciousness were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because visual consciousness is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle F.280.a would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mental consciousness [and those other aspects of sensory consciousness] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. B20

“Subhūti, if visually compounded sensory contact were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because visually compounded sensory contact is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mentally compounded sensory contact [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and F.280.b because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if feelings due to sensory contact that is visually compounded were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because feelings due to sensory contact that is visually compounded are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because feelings due to sensory contact that is mentally compounded [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the earth element were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, F.281.a true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the earth element is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the water element, fire element, wind element, space element, and consciousness element were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the consciousness element [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. F.281.b However, Subhūti, because aging and death [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the perfection of generosity were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the perfection of generosity is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the perfections of wisdom [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of internal phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of external phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of external phenomena is a nonentity, and because it is not an entity, F.282.a this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of external and internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of external and internal phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the applications of mindfulness were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the applications of mindfulness are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, F.282.b and the noble eightfold path were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the noble eightfold path [and the other causal attributes] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if 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, and the dhāraṇī gateways were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the dhāraṇī gateways [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the eighteen distinct qualities of the buddhas [and the other fruitional attributes] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. F.283.a

“Subhūti, if the attributes of the level of the spiritual family^[228] were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the attributes of the level of the spiritual family are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the attributes of the eighth-lowest level,^[229] the attributes of those who enter the stream to nirvāṇa, the attributes of those who are destined for only one more rebirth, the attributes of those who are no longer subject to rebirth, the attributes of arhats, the attributes of pratyekabuddhas, the attributes of bodhisattvas, and the attributes of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the attributes of the buddhas [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if those who have attained the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, those who have attained the level of the spiritual family are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if those who have attained the eighth-lowest level, and those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, pratyekabuddhas, and bodhisattvas, and those who are tathāgatas, arhats, completely awakened buddhas were entities and not nonentities, then indeed this Great Vehicle F.283.b would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the tathāgatas, arhats, completely awakened buddhas [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the realm of phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the real nature, the very limit of reality, and the inconceivable realm were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the inconceivable realm [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the world with its gods, humans, and asuras were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the world with its gods, humans, and asuras is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if all [altruistic] thoughts cultivated by bodhisattva great beings from the time when they first begin to set their minds on enlightenment, up to the time when they are seated at the site of enlightenment, F.284.a as many as there are, were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, all [altruistic] thoughts cultivated by bodhisattva great beings from the time when they first begin to set their minds on enlightenment, up to the time when they are seated at site of enlightenment, as many as there are, are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the vajra-like wisdom of bodhisattva great beings were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the vajra-like wisdom of bodhisattva great beings is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the vajra-like wisdom of bodhisattva great beings were an entity and not a nonentity, {Dt.234} then indeed bodhisattva great beings, after realizing that all afflicted mental states associated with the [reincarnated] continuity of propensities are not entities, would not have to acquire all-aspect omniscience. They would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the vajra-like wisdom of bodhisattva great beings is a nonentity, and because it is not an entity, bodhisattva great beings, after realizing that all afflicted mental states associated with the [reincarnated] continuity of propensities are not entities, do indeed acquire all-aspect omniscience. F.284.b They do overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the thirty-two major marks of a great person that the tathāgatas, arhats, completely awakened buddhas possess were entities and not nonentities, then indeed the tathāgatas, arhats, completely awakened buddhas would not overpower and outshine the world, with its gods, humans, and asuras, with their magnificence and glory. However, Subhūti, the thirty-two major marks of a great person that the tathāgatas, arhats, completely awakened buddhas possess are nonentities, and because they are not entities, the tathāgatas, arhats, completely awakened buddhas do overpower and outshine the world, with its gods, humans, and asuras, with their magnificence and glory.

“Subhūti, if the luminosity of the tathāgatas, arhats, completely awakened buddhas, were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas would not pervade worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity. However, Subhūti, the luminosity of the tathāgatas, arhats, completely awakened buddhas is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity.

“Subhūti, if the voice of the tathāgatas, arhats, completely awakened buddhas, endowed with its sixty aspects, ^[230] were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas F.285.a would not envelop the worlds of the ten directions, as numerous as the grains of sand of the river Gaṅgā, with their voice. However, Subhūti, the voice of the tathāgatas, arhats, completely awakened buddhas, endowed with its sixty aspects, is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do envelop the worlds of the ten directions, as numerous as the grains of sand of the river Gaṅgā, with their voice.

“Subhūti, if the wheel of Dharma of the tathāgatas, arhats, completely awakened buddhas were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas would not promulgate in the world that wheel of Dharma that could not previously have been turned in conformity with the Dharma by any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else. However, Subhūti, the wheel of Dharma of the tathāgatas, arhats, completely awakened buddhas is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do promulgate that wheel of Dharma that could not previously have been turned in conformity with the Dharma by any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else.

“Subhūti, if the beings for whom the tathāgatas, arhats, completely awakened buddhas turn the wheel of Dharma were entities and not nonentities, then [the tathāgatas] would not bring those beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the aggregates is left behind. However, Subhūti, the beings for whom the tathāgatas, arhats, completely awakened buddhas turn the wheel of Dharma are nonentities, and because they are not entities, [the tathāgatas] have indeed brought, are bringing, and will bring those beings to attain final nirvāṇa, F.285.b in the expanse of nirvāṇa where no residue of the aggregates is left behind.

“Subhūti, you have said that this vehicle is the same as space. So it is, Subhūti! So it is! This vehicle is the same as space. As an analogy, Subhūti, in space the eastern direction is not apprehensible. The southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are also not apprehensible. Similarly, Subhūti, in this Great Vehicle, the eastern direction is not apprehensible. The southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehensible. That is why this Great Vehicle is said to be the same as space. {Dt.235}

“As an analogy, Subhūti, space is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Similarly, Subhūti, this Great Vehicle, too, is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Similarly, Subhūti, this Great Vehicle, too, is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is not the past, the future, or the present. Similarly, Subhūti, this Great Vehicle, too, is not the past, the future, or the present. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space neither decreases not increases, neither diminishes nor expands. Similarly, Subhūti, F.286.a this Great Vehicle, too, neither decreases nor increases, neither diminishes nor expands. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is not at all afflicted nor is it purified. Similarly, Subhūti, this Great Vehicle, too, is not at all afflicted nor is it purified. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space neither arises, nor does it cease, nor is it stable, nor is it finite, and no changes from its remaining are apprehensible. Similarly, Subhūti, this Great Vehicle, too, neither arises, nor does it cease, nor is it stable, nor is it finite, and no changes from its remaining are apprehensible. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither virtuous nor nonvirtuous, and it is neither determinate nor nondeterminate. Similarly, Subhūti, this Great Vehicle, too, is neither virtuous nor nonvirtuous, and it is neither determinate nor nondeterminate. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is not something that is seen, nor is it heard, nor known, nor cognized. Similarly, Subhūti, this Great Vehicle, too, is not something that is seen, nor is it heard, nor known, nor cognized. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be brought into being, nor is it an object to be cultivated. Similarly, Subhūti, this Great Vehicle, too, is neither an object of knowledge, nor is it an object of understanding, F.286.b nor is it an object of comprehension, nor is it an object to be brought into being, nor is it an object to be renounced, nor is it an object to be cultivated. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither the maturation [of past actions], nor does it possess the attributes of maturation. Similarly, Subhūti, this Great Vehicle, too, is neither the maturation [of past actions], nor does it possess the attributes of maturation. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Similarly, Subhūti, this Great Vehicle, too, is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space comprises neither the attributes of desire, nor the attributes of freedom from desire; it comprises neither the attributes of hatred, nor the attributes of freedom from hatred; and it comprises neither the attributes of delusion, nor the attributes of freedom from delusion. Similarly, Subhūti, this Great Vehicle, too, comprises neither the attributes of desire, nor the attributes of freedom from desire; it comprises neither the attributes of hatred, nor the attributes of freedom from hatred; and it comprises neither the attributes of delusion, nor the attributes of freedom from delusion. So it is that this vehicle is said to be the same as space.^[231]

“As an analogy, Subhūti, space makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, F.287.a the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Subhūti, this Great Vehicle, too, makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the level of bright insight, nor with the level of the spiritual family, nor with the eighth-lowest level, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of no attachment, nor with the level of spiritual achievement. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the level of bright insight, nor with the level of the spiritual family, nor with the eighth-lowest level, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of no attachment, nor with the level of spiritual achievement. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the fruit of having entered the stream to nirvāṇa, nor with the fruit of being destined for only one more rebirth, nor with the fruit of no longer being subject to rebirth, nor with arhatship, nor with individual enlightenment, nor with buddhahood. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the fruit of having entered the stream to nirvāṇa, nor with the fruit of being destined for only one more rebirth, nor with the fruit of no longer being subject to rebirth, nor with arhatship, nor with individual enlightenment, nor with buddhahood. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the bodhisattvas, nor with the level of the completely awakened buddhas. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the bodhisattvas, nor with the level of the completely awakened buddhas. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither material, nor is it immaterial; {Dt.236} it is neither revealed, F.287.b nor is it unrevealed; it is neither obstructed, nor is it unobstructed; and it is neither associated with anything, nor is it disassociated from anything. Similarly, Subhūti, this Great Vehicle, too, is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. So it is that this vehicle is said to be the same as space.^[232]

“As an analogy, Subhūti, space is neither permanent, nor is it impermanent; it is neither imbued with happiness, nor is it imbued with suffering; it is neither a self, nor is it not a self; and it is neither pleasant, nor is it unpleasant. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; it is neither imbued with happiness, nor is it imbued with suffering; it is neither a self, nor is it not a self; and it is neither pleasant, nor is it unpleasant. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither empty, nor is it not empty; it is neither with signs, nor is it without signs; and it does not have aspirations, nor is it without aspirations. Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; it is neither with signs, nor is it without signs; and it does not have aspirations, nor is it without aspirations. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Similarly, Subhūti, this Great Vehicle, too, is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither light, nor darkness. Similarly, Subhūti, this Great Vehicle, too, is neither light, nor darkness. F.288.a So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither apprehensible, nor is it not apprehensible. Similarly, Subhūti, this Great Vehicle, too, is neither apprehensible, nor is it not apprehensible. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. So it is that this Great Vehicle is said to be the same as space.

“Those, Subhūti, are also the formulations explaining how this vehicle is indeed the same as space. Such is the Great Vehicle.

“Again, Subhūti, you have said that just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. That is so, Subhūti! That is so! Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable beings. If you ask why, you should know, Subhūti, that space is nonexistent because beings are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space are all nonapprehensible.

“Moreover, Subhūti, you should know that space is immeasurable because beings are immeasurable. Also, you should know that the Great Vehicle is immeasurable because space is immeasurable. That too, Subhūti, is the formulation explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, F.288.b it is because beings, space, and the Great Vehicle are all nonapprehensible. If you ask how, Subhūti, you should know that space is unfathomable because beings are unfathomable, and you should know that the Great Vehicle is unfathomable because space is unfathomable. That too, Subhūti, is the formulation explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, space, and the Great Vehicle are all nonapprehensible. {Dt.237}

“Moreover, Subhūti, you should know that the realm of phenomena is nonexistent because beings are nonexistent. You should know that space is nonexistent because the realm of phenomena is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that they are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, the realm of phenomena, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that the real nature is nonexistent because beings are nonexistent. You should know that space is nonexistent because the real nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. F.289.a You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, the real nature, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, agents, actors, experiencers, instigators of experience, knowers, and viewers are nonexistent because the self is nonexistent. You should know that the very limit of reality is nonexistent because viewers [and those other postulated subjects] are nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, beings, [and the other postulated subjects], up to and including knowers and viewers, F.289.b the very limit of reality, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that physical forms are nonexistent because the inconceivable realm is nonexistent. You should know that feelings, perceptions, formative predispositions, and consciousness are nonexistent because physical forms are nonexistent. You should know that space is nonexistent because consciousness [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, beings, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, physical forms, feelings, perceptions, formative predispositions, consciousness, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, F.290.a and all phenomena are all indeed nonapprehensible. {Dt.238}

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the eyes are nonexistent because the inconceivable realm is nonexistent. You should know that the ears, nose, tongue, body, and mental faculty are nonexistent because the eyes are nonexistent. You should know that space is nonexistent because the mental faculty [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the eyes, the nose, the tongue, the body, the mental faculty, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. F.290.b You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that sights are nonexistent because the inconceivable realm is nonexistent. You should know that sounds, odors, tastes, tangibles, and mental phenomena are nonexistent because sights are nonexistent. You should know that space is nonexistent because mental phenomena [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, sights, sounds, odors, tastes, tangibles, mental phenomena, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that visual consciousness is nonexistent because the inconceivable realm is nonexistent. F.291.a You should know that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are nonexistent because visual consciousness is nonexistent. You should know that space is nonexistent because mental consciousness [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent.F.291.b You should know that visually compounded sensory contact is nonexistent because the inconceivable realm is nonexistent. You should know that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are nonexistent because visually compounded sensory contact is nonexistent. You should know that space is nonexistent because mentally compounded sensory contact [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent.F.292.a You should know that feelings due to sensory contact that is visually compounded are nonexistent because the inconceivable realm is nonexistent. You should know that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are nonexistent because feelings due to sensory contact that is visually compounded are nonexistent. You should know that space is nonexistent because feelings due to sensory contact that is mentally compounded [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, feelings due to sensory contact that is visually compounded, feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, feelings due to sensory contact that is mentally compounded, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

F.292.b

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the earth element is nonexistent because the inconceivable realm is nonexistent. You should know that the water element, fire element, wind element, space element, and consciousness element are nonexistent because the earth element is nonexistent. You should know that space is nonexistent because the consciousness element [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the earth element, the water element, the fire element, the wind element, the space element, the consciousness element, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent.F.293.a You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that ignorance is nonexistent because the inconceivable realm is nonexistent. You should know that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are nonexistent because ignorance is nonexistent. You should know that space is nonexistent because aging and death [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

^[233]F.293.bB21

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the perfection of generosity is nonexistent because the inconceivable realm is nonexistent. You should know that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonexistent because the perfection of generosity is nonexistent. You should know that space is nonexistent because the perfection of wisdom [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, 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, space, the Great Vehicle,F.294.a the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the emptiness of internal phenomena is nonexistent because the inconceivable realm is nonexistent. You should know that the emptiness of external phenomena is nonexistent because the emptiness of internal phenomena is nonexistent. You should know that the emptiness of external and internal phenomena is nonexistent because the emptiness of external phenomena is nonexistent. You should know that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonexistent because the emptiness of external and internal phenomena is nonexistent. You should know that space is nonexistent because the emptiness of the essential nature of nonentities [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, 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, space,F.294.b the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the applications of mindfulness are nonexistent because the inconceivable realm is nonexistent. You should know that the correct exertions are nonexistent because the applications of mindfulness are nonexistent. You should know that the supports for miraculous ability are nonexistent because the correct exertions are nonexistent. You should know that the faculties are nonexistent because the supports for miraculous ability are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the branches of enlightenment are nonexistent because the powers are nonexistent. You should know that the path is nonexistent because the branches of enlightenment are nonexistent. You should know that space is nonexistent because the path is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm,F.295.a the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the truths of the noble ones are nonexistent because the inconceivable realm is nonexistent. You should know that the meditative concentrations are nonexistent because the truths of the noble ones are nonexistent. You should know that the immeasurable attitudes are nonexistent because the meditative concentrations are nonexistent. You should know that the formless absorptions are nonexistent because the immeasurable attitudes are nonexistent. You should know that the aspects of liberation are nonexistent because the formless absorptions are nonexistent. You should know that the serial steps of meditative absorption are nonexistent because the aspects of liberation are nonexistent. You should know that the gateways to liberation—emptiness, signlessness, and wishlessness—are nonexistent because the serial steps of meditative absorption are nonexistent. You should know that the extrasensory powers are nonexistent because the gateways to liberation—emptiness, signlessness, and wishlessness—are nonexistent. You should know that the meditative stabilities are nonexistent because the extrasensory powers are nonexistent. You should know that the dhāraṇī gateways are nonexistent because the meditative stabilities are nonexistent. You should know that the powers of the tathāgatas are nonexistent because the dhāraṇī gateways are nonexistent.F.295.b You should know that the fearlessnesses are nonexistent because the powers of the tathāgatas are nonexistent.

You should know that the kinds of exact knowledge are nonexistent because the fearlessnesses are nonexistent. You should know that great compassion is nonexistent because the kinds of exact knowledge are nonexistent. You should know that the distinct qualities of the buddhas are nonexistent because great compassion is nonexistent. You should know that space is nonexistent because the distinct qualities of the buddhas are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great compassion, the distinct qualities of the buddhas, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable,F.296.a and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the level of the spiritual family^[234] is nonexistent because the inconceivable realm is nonexistent. You should know that the eighth-lowest level is nonexistent because the level of the spiritual family is nonexistent. You should know that the level of insight is nonexistent because the eighth-lowest level is nonexistent. You should know that the level of attenuated refinement is nonexistent because the level of insight is nonexistent. You should know that the level of no attachment is nonexistent because the level of attenuated refinement is nonexistent. You should know that the level of spiritual achievement is nonexistent because the level of no attachment is nonexistent. You should know that space is nonexistent because the level of spiritual achievement is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment,F.296.b the level of spiritual achievement, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

{Dt.239}

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that those entering the stream to nirvāṇa are nonexistent because the inconceivable realm is nonexistent. You should know that those who are destined for only one more rebirth are nonexistent because those entering the stream to nirvāṇa are nonexistent. You should know that those who are no longer subject to rebirth are nonexistent because those who are destined for only one more rebirth are nonexistent. You should know that arhats are nonexistent because those who are no longer subject to rebirth are nonexistent. You should know that space is nonexistent because arhats are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, those entering the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth,F.297.a arhats, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that pratyekabuddhas are nonexistent because the inconceivable realm is nonexistent. You should know that completely awakened buddhas are nonexistent because pratyekabuddhas are nonexistent. You should know that space is nonexistent because completely awakened buddhas are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, pratyekabuddhas, completely awakened buddhas, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena F.297.b are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the vehicle of the śrāvakas is nonexistent because the inconceivable realm is nonexistent. You should know that the vehicle of the pratyekabuddhas is nonexistent because the vehicle of the śrāvakas is nonexistent. You should know that all-aspect omniscience is nonexistent because the vehicle of the pratyekabuddhas is nonexistent. You should know that space is nonexistent because all-aspect omniscience is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, all-aspect omniscience, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Subhūti, just as the expanse of nirvāṇa F.298.a accommodates countless, immeasurable, inestimable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable, inestimable beings. Subhūti, just as space accommodates countless, limitless, inestimable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable, inestimable beings.

“Subhūti, you have also said that this Great Vehicle neither comes nor goes, nor does it dwell. Subhūti, that is so! That is so! In this Great Vehicle, going and coming are nonexistent, and abiding too is nonexistent. If you ask why, Subhūti, all phenomena are unmoving. They do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. Feelings, perceptions, formative predispositions, and consciousness do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. If you ask why, Subhūti, the nature of physical forms does not come from anywhere, it does not go anywhere, and it does not dwell anywhere. The nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. Subhūti, the real nature of physical forms does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of physical forms does not come from anywhere, does not go anywhere, and does not dwell anywhere.F.298.b The essential nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of physical forms do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of feelings, perceptions, formative predispositions, and consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The eyes do not come from anywhere, do not go anywhere, and do not dwell anywhere. The ears, the nose, the tongue, the body, and the mental faculty do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the eyes do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the ears, nose, tongue, body, and mental faculty do not come from anywhere, do not go anywhere, and do not dwell anywhere. F.299.a

“Sights do not come from anywhere, do not go anywhere, and do not dwell anywhere. Sounds, odors, tastes, tangibles, and mental phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of sights do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of sounds, odors, tastes, tangibles, and mental phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of auditory consciousness, olfactory F.299.b consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of visual consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of visually compounded sensory contact does not come from anywhere,F.300.a does not go anywhere, and does not dwell anywhere. The nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Feelings due to sensory contact that is visually compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and F.300.b feelings due to sensory contact that is mentally compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere.

The essential nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of feelings due to sensory contact that is visually compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded,F.301.a feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The water element, the fire element, the wind element, the space element, and the consciousness element do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the earth element do not come from anywhere, do not go anywhere, and do not dwell anywhere. F.301.b The defining characteristics of the water element, the fire element, the wind element, the space element, and the consciousness element do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Fundamental ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of ignorance do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of formative predispositions,F.302.a consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The 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 does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real 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 does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the perfection of ethical discipline, the perfection of tolerance,F.302.b the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the perfection of generosity do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere.F.303.a The real nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere.

The essential nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the emptiness of internal phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the emptiness of external phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the emptiness of external and internal phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The applications of mindfulness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path do not come from anywhere, F.303.b do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the noble eightfold path [and the other causal attributes] do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of emptiness, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, and the meditative stabilities do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the meditative stabilities [and so forth], the real nature of the meditative stabilities [and so forth], the essential nature of the meditative stabilities [and so forth], and the defining characteristics of the meditative stabilities [and so forth] F.304.a do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the distinct qualities of the buddhas [and so forth], the real nature of the distinct qualities of the buddhas [and so forth], the essential nature of the distinct qualities of the buddhas [and so forth], and the defining characteristics of the distinct qualities of the buddhas [and so forth] do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the realm of phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the realm of phenomena, the essential nature of the realm of phenomena, and the defining characteristics of the realm of phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the real nature does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the real nature does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the real nature, the essential nature of the real nature, and the defining characteristics of the real nature do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the very limit of reality does not come from anywhere, does not go anywhere, F.304.b and does not dwell anywhere. If you ask why, Subhūti, the nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the very limit of reality, the essential nature of the very limit of reality, and the defining characteristics of the very limit of reality do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the inconceivable realm does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the inconceivable realm does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the inconceivable realm, the essential nature of the inconceivable realm, and the defining characteristics of the inconceivable realm do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, enlightenment does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of enlightenment does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of enlightenment, the essential nature of enlightenment, and the defining characteristics of enlightenment do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the buddhas do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the buddhas does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the buddhas, the essential nature of the buddhas, and the defining characteristics of the buddhas do not come from anywhere, F.305.a do not go anywhere, and do not dwell anywhere.

“Subhūti, conditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of conditioned phenomena, the essential nature of conditioned phenomena, and the defining characteristics of conditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, unconditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of unconditioned phenomena, the essential nature of unconditioned phenomena, and the defining characteristics of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. {Dt.240} So it is, Subhūti, that this Great Vehicle neither comes, nor goes, nor dwells.

“Subhūti, you have also said that this vehicle neither apprehends the limit of the past, nor does it apprehend the limit of the future, or the intervening present, and that this vehicle is styled the Great Vehicle and designated as ‘the sameness of the three times.’ That is so, Subhūti! That is so! This vehicle neither apprehends the limit of the past, nor does it apprehend the limit of the future, or the intervening present. Indeed, this vehicle is styled the Great Vehicle and designated as ‘the sameness of the three times.’ If you ask why, Subhūti, it is because the past is indeed empty of the past; the future, too, is empty of the future; and the present, too, is empty of the present. F.305.b The sameness of the three times, too, is empty of the sameness of the three times. The Great Vehicle, too, is empty of the Great Vehicle. The bodhisattva, too, is empty of the bodhisattva.

“Subhūti, emptiness is not one, not two, not three, not four, not five, not six, not seven, not eight, not nine, and not ten, but nor is it anything else. So this is the vehicle of sameness that bodhisattva great beings possess. It does not apprehend [notions of] ‘same’ or ‘not same.’ It does not apprehend desire or absence of desire. It does not apprehend hatred or the absence of hatred. It does not apprehend delusion or the absence of delusion. It does not apprehend pride or the absence of pride.^[235] It does not apprehend conditioned phenomena or unconditioned phenomena. It does not apprehend virtuous actions or nonvirtuous actions. It does not apprehend inadmissible transgressions or the absence of inadmissible transgressions. It does not apprehend the contaminated or the uncontaminated. It does not apprehend afflicted mental states or the absence of afflicted mental states. It does not apprehend the mundane or the supramundane. It does not apprehend arising or ceasing. It does not apprehend affliction or purification. It does not apprehend permanence or impermanence. It does not apprehend happiness or suffering. It does not apprehend a self or a nonself. It does not apprehend peace or the absence of peace. It does not apprehend the realm of desire or the transcendence of the realm of desire. It does not apprehend the realm of form or the transcendence of the realm of form. It does not apprehend the realm of formlessness or the transcendence of the realm of formlessness. It does not apprehend cyclic existence or nirvāṇa. F.306.a If you ask why, it is because the inherent existence of all those [phenomena] is nonapprehensible.

“Subhūti, past physical forms are empty of past physical forms. Subhūti, past feelings, perceptions, formative predispositions, and consciousness are empty of past consciousness [and so forth]. Subhūti, future physical forms are empty of future physical forms. Subhūti, future feelings, perceptions, formative predispositions, and consciousness are empty of future consciousness [and so forth]. Subhūti, present physical forms are empty of present physical forms. Subhūti, present feelings, perceptions, formative predispositions, and consciousness are empty of present consciousness [and so forth]. If you ask why, in emptiness, past physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So how could past physical forms be apprehended in emptiness? In emptiness, past feelings, perceptions, formative predispositions, and consciousness are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could past feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? In emptiness, future physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could future physical forms be apprehended in emptiness? In emptiness, future feelings, perceptions, and formative predispositions are nonapprehensible, and in emptiness, future consciousness is nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could future feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? In emptiness, present F.306.b physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could present physical forms be apprehended in emptiness? In emptiness, present feelings, perceptions, formative predispositions, and consciousness are nonapprehensible.

Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could present feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness?{Dt.241}

“Subhūti, the perfection of generosity does not apprehend the limit of the past. The perfection of generosity does not apprehend the limit of the future. The perfection of generosity does not apprehend the present. The perfection of generosity does not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not apprehend the limit of the past. The perfection of wisdom [and so forth] do not apprehend the limit of the future. The perfection of wisdom [and so forth] do not apprehend the present. The perfection of wisdom [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, F.307.a and how could the future and the present be apprehended?

“Subhūti, the emptiness of internal phenomena does not apprehend the limit of the past. The emptiness of internal phenomena does not apprehend the limit of the future. The emptiness of internal phenomena does not apprehend the present. The emptiness of internal phenomena does not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not apprehend the limit of the past. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the limit of the future. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the present. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, the applications of mindfulness do not apprehend the limit of the past. The applications of mindfulness do not apprehend the limit of the future. The applications of mindfulness do not apprehend the present. The applications of mindfulness do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. F.307.b In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended? {Dt.242}

“Subhūti, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path do not apprehend the limit of the past. The noble eightfold path [and so forth] do not apprehend the limit of the future. The noble eightfold path [and so forth] do not apprehend the present. The noble eightfold path [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, 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, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas do not apprehend the limit of the past. The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the limit of the future. The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the present. F.308.a The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Moreover, Subhūti, ordinary people do not apprehend the limit of the past. Ordinary people do not apprehend the limit of the future. Ordinary people do not apprehend the present. Ordinary people do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. In addition, Subhūti, śrāvakas do not apprehend the limit of the past. Śrāvakas do not apprehend the limit of the future. Śrāvakas do not apprehend the present. Śrāvakas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. Furthermore, Subhūti, pratyekabuddhas do not apprehend the limit of the past. Pratyekabuddhas do not apprehend the limit of the future. Pratyekabuddhas do not apprehend the present. Pratyekabuddhas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. Again, Subhūti, bodhisattvas do not apprehend the limit of the past. Bodhisattvas do not apprehend the limit of the future. Bodhisattvas do not apprehend the present. Bodhisattvas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. B22

“Moreover, Subhūti, tathāgatas do not apprehend the limit of the past. F.308.b Tathāgatas do not apprehend the limit of the future. Tathāgatas do not apprehend the present. Tathāgatas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings.

“So it is, Subhūti, that bodhisattva great beings who maintain the perfection of wisdom, having trained in the sameness of the three times, should perfect all-aspect omniscience. Subhūti, this is the Great Vehicle of bodhisattva great beings, designated as the sameness of the three times. Abiding in it, bodhisattva great beings overpower the world with its gods, humans, and asuras, and they attain emancipation in all-aspect omniscience.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord! Well indeed has the Lord taught the Great Vehicle of bodhisattva great beings, which is designated as the sameness of the three times! Blessed Lord! Bodhisattva great beings of the past, who have trained in this Great Vehicle, have acquired all-aspect omniscience. Blessed Lord! Bodhisattva great beings of the future, also, having trained in this perfection of wisdom, will acquire all-aspect omniscience. Blessed Lord! Bodhisattva great beings of the present, who are inestimable in number, [residing] in the countless and limitless world systems of the ten directions, having trained in this Great Vehicle, are currently acquiring all-aspect omniscience. F.309.a Blessed Lord! That is why this, designated as the sameness of the three times, is the Great Vehicle of bodhisattva great beings.”

The Blessed One then replied to the venerable Subhūti, “Subhūti, that is so! That is so! Having trained in this Great Vehicle, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have acquired, will acquire, and are acquiring all-aspect omniscience.”

Chapter 12

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord! {Dt.243} This elder Subhūti, who has been asked about the perfection of wisdom by the Tathāgata, Arhat, completely awakened Buddha, thinks of it just as teaching the Great Vehicle.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, I hope that I have not contradicted the perfection of wisdom while teaching the Great Vehicle?”

“Subhūti, you have not done so!” replied the Blessed One. “Subhūti, you do teach the Great Vehicle in conformity with the perfection of wisdom. If you ask why, Subhūti, it is because whatever virtuous attributes there are, be they the attributes of śrāvakas, the attributes of pratyekabuddhas, the attributes of bodhisattvas, or the attributes of buddhas, all of them are indeed gathered and included within the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, what are the virtuous attributes, the factors conducive to enlightenment, that are gathered and included within the perfection of wisdom? F.309.b What are those attributes of the śrāvakas, those attributes of the pratyekabuddhas, those attributes of the bodhisattvas, and those attributes of the buddhas?”

The Blessed One replied, “They comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the gateways to liberation—emptiness, signlessness, and wishlessness—the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six 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 internal and external phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, the eighteen distinct qualities of the buddhas, unimpaired reality,^[236] and perpetual equanimity.

“Subhūti, these are the virtuous attributes, the factors conducive to enlightenment, that are held to be gathered and included within the perfection of wisdom, that is to say, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas.

“If you ask how so, Subhūti, all these attributes include the perfection of wisdom,F.310.a the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, physical forms, feelings, perceptions, formative predispositions, consciousness, the eyes, sights, visual consciousness, visually compounded sensory contact, feelings due to sensory contact that is visually compounded, the ears, sounds, auditory consciousness, aurally compounded sensory contact, feelings due to sensory contact that is aurally compounded, the nose, odors, olfactory consciousness, nasally compounded sensory contact, feelings due to sensory contact that is nasally compounded, the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, feelings due to sensory contact that is lingually compounded, the body, tangibles, tactile consciousness, corporeally compounded sensory contact, feelings due to sensory contact that is corporeally compounded, the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, feelings due to sensory contact that is mentally compounded, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death,F.310.b 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,^[237] 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 applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the six extrasensory powers, the eight sense fields of mastery, the ten sense fields of complete suffusion, the eight aspects of liberation, the nine serial steps of meditative absorption, suffering, the cause of suffering, the cessation [of suffering], the path [leading to the cessation of suffering], the gateways to liberation—emptiness, signlessness, and wishlessness—the meditative stabilities, the dhāraṇī gateways,{Dt.244} the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, the eighteen distinct qualities of the buddhas, the realm of desire, the realm of form,F.311.a the realm of formlessness, virtuous phenomena, nonvirtuous phenomena, contaminated phenomena, uncontaminated phenomena, mundane phenomena, supramundane phenomena, conditioned phenomena, unconditioned phenomena, the tathagātas, the Dharma taught by the tathāgatas, Vinaya, the realm of phenomena, the real nature, the very limit of reality, the inconceivable realm, and the expanse of nirvāṇa—all of these with respect to the Great Vehicle are neither conjoined nor disjoined,

and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics.

“These are the ways, Subhūti, in which you do indeed teach the Great Vehicle in conformity with the perfection of wisdom. If you ask how so, it is because you do not say that the Great Vehicle is one distinct thing and the perfection of wisdom another; and just so, the Great Vehicle and the perfection of wisdom are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity another; and just so, the Great Vehicle and the perfection of generosity [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the emptiness of internal phenomena another, or the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, another; and just so, the Great Vehicle and the emptiness of internal phenomena and [the other aspects of emptiness],F.311.b up to and including the emptiness of the essential nature of nonentities, are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the applications of mindfulness another; and just so, the Great Vehicle and the applications of mindfulness are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path another; and just so, the Great Vehicle and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are indeed not two things and are not to be divided into two.

You do not say that the Great Vehicle is one distinct thing and 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways another; and just so, the Great Vehicle and the dhāraṇī gateways [and so forth] are indeed not two things and are not to be divided into two. You do not say that the Great Vehicle is one distinct thing and the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas another; and just so, the Great Vehicle and the distinct qualities of the buddhas [and so forth] are indeed not two things and are not to be divided into two. Those are the formulations, Subhūti, by which you do indeed teach the Great Vehicle by teaching the perfection of wisdom,F.312.a and you do indeed teach the perfection of wisdom by teaching the Great Vehicle.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattvas do not apprehend the limit of the past. Bodhisattvas do not apprehend the limit of the future. Bodhisattvas do not apprehend the intervening present. One should know that bodhisattvas are beyond all limits because physical forms are beyond all limits. One should know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits. Indeed, it cannot be discerned^[238] and it cannot be apprehended that physical forms constitute a bodhisattva. Indeed, it cannot be discerned and cannot be apprehended that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva.^[239] Therefore, Blessed Lord, since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom? {Dt.245}

“Moreover, Blessed Lord, this ‘bodhisattva’ is a mere name; yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being—look for it though one might—could there possibly be? What F.312.b feelings, perceptions, formative predispositions, and consciousness that have come into being—look for them though one might—could there possibly be? Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness. This being the case, Blessed Lord, one cannot apprehend as other than not having come into being those bodhisattva great beings who are engaged in the pursuit of enlightenment. How then should I who have not come into being give instructions in the perfection of wisdom which has also not come into being? If, when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, why do bodhisattva great beings not apprehend the limit of the past, not apprehend the limit of the future, and not apprehend the intervening present? Venerable Subhūti, how should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits? How should one know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits? Venerable Subhūti, How is it that physical forms not discerned and how is it that they cannot be apprehended as a bodhisattva? How is it that feelings, perceptions, formative predispositions, and consciousness are not discerned and how is it that they cannot be apprehended as a bodhisattva? Venerable Subhūti, why do you say, ‘Since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva,F.313.a then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Since I absolutely do not observe and do not apprehend even the nature of a bodhisattva, then to what bodhisattvas should I give teaching and instruction in the perfection of wisdom’? Venerable Subhūti, why do you say, ‘Blessed Lord, this “bodhisattva” is a mere name’? Venerable Subhūti, why do you say, ‘Yet just as one speaks, Blessed Lord, of a self although the self has no coming into being, similarly one speaks, Blessed Lord, of a bodhisattva although bodhisattvas have no coming into being. So in phenomena that are without inherent existence, what physical form that has come into being—look for it though one might—could there possibly be? What feelings, perceptions, formative predispositions, and consciousness that have come into being—look for them though one might—could there possibly be?

Blessed Lord, something that has not come into being is not a physical form. Something that has not come into being is not feeling, perception, formative predisposition, or consciousness’? Venerable Subhūti, why do you say, ‘How then should I who have not come into being give teaching and instruction in the perfection of wisdom which has also not come into being’? Venerable Subhūti, why do you say, ‘One cannot apprehend bodhisattva great beings as other than not having come into being’? Venerable Subhūti, why do you say,F.313.b ‘If when such teachings are given, the minds of bodhisattva great beings are not discouraged, not disheartened, not regretful, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom’?”

The venerable Subhūti replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the past. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the past. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the limit of the future. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the limit of the future. Venerable Śāradvatīputra, it is owing to the nonexistence of beings that bodhisattvas do not apprehend the intervening present. It is owing to the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings that bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in beings who are nonexistent, beings who are empty, beings who are void, and beings who are without inherent existence. The nonexistence of beings, the emptiness of beings, the voidness of beings, and the lack of inherent existence in beings are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that nonexistent beings, empty beings,F.314.a void beings, beings without inherent existence,{Dt.246} bodhisattvas, the limit of the past, the limit of the future, and the intervening present—all of these—are indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of feelings, perceptions, F.314.b formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of physical forms, bodhisattvas do not apprehend the intervening present. Owing to the voidness of feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in physical forms, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in feelings, perceptions, formative predispositions, and consciousness, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are emptiness; in physical forms, feelings, perceptions, formative predispositions, and consciousness that are void; or in physical forms, feelings, perceptions, formative predispositions, and consciousness that are without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in physical forms, feelings, perceptions, formative predispositions, and consciousness are not one distinct thing and bodhisattvas another, F.315.a nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that physical forms, feelings, perceptions, formative predispositions, and consciousness that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. F.315.b Owing to the emptiness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the sense fields, the sensory elements, and the links of dependent origination are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the sense fields, the sensory elements, and the links of dependent origination that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, F.316.a and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, F.316.b the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of generosity, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the perfection of ethical discipline,F.317.a the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and without inherent existence.

That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not one distinct thing and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Venerable Śāradvatīputra, owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. F.317.b Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present.F.318.a Owing to the emptiness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the voidness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the emptiness of internal phenomena, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the emptiness of internal phenomena and in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things.

Venerable Śāradvatīputra, so it is that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that are nonexistent, empty, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.{Dt.247}

“Venerable Śāradvatīputra, owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the correct exertions,F.318.b the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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,F.319.a emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.

Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge,F.319.b and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.

Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers,F.320.a the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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,F.320.b the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.

Owing to the lack of inherent existence in the applications of mindfulness, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, bodhisattvas do not apprehend the intervening present.

“If you ask why, Venerable Śāradvatīputra,F.321.a the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas, that are nonexistent, empty, void, and without inherent existence. That is to say, the nonexistence, emptiness, voidness, and lack of inherent existence in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that [all those causal and fruitional attributes], up to and including the distinct qualities of the buddhas, that are nonexistent, empty, void, and lacking inherent existence, and the F.321.b bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the past. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the past.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. F.322.a Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the limit of the future. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the limit of the future.

“Owing to the nonexistence of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the nonexistence of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the emptiness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the voidness of the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the realm of phenomena, bodhisattvas do not apprehend the intervening present. Owing to the lack of inherent existence in the real nature, the very limit of reality, and the inconceivable realm, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in the realm of phenomena that is nonexistent, in the real nature, the very limit of reality, and the inconceivable realm that are nonexistent, and in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void,F.322.b and without inherent existence. That is to say, the nonexistence of the realm of phenomena is not one distinct thing, the nonexistence of the real nature, the very limit of reality, and the inconceivable realm is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm are not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things.

Venerable Śāradvatīputra, so it is that the realm of phenomena that is nonexistent; the real nature, the very limit of reality, and the inconceivable realm that are nonexistent; the realm of phenomena, the real nature, the very limit of reality, and the inconceivable realm that are emptiness, void, and lacking inherent existence; and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of śrāvakas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in śrāvakas, F.323.a bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in śrāvakas who are nonexistent, in śrāvakas who are emptiness, in śrāvakas who are void, and in śrāvakas who are without inherent existence. That is to say, the nonexistence of śrāvakas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in śrāvakas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the śrāvakas who are nonexistent, and who are emptiness, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of pratyekabuddhas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in pratyekabuddhas, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in pratyekabuddhas who are nonexistent, in pratyekabuddhas who are emptiness, in pratyekabuddhas who are void, and F.323.b in pratyekabuddhas who are without inherent existence. That is to say, the nonexistence of pratyekabuddhas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in pratyekabuddhas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the pratyekabuddhas who are nonexistent, and who are emptiness, void, and lacking inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. B23

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of bodhisattvas, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in bodhisattvas, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in bodhisattvas who are nonexistent, and in bodhisattvas who are emptiness, void, F.324.a and without inherent existence. That is to say, the nonexistence of bodhisattvas is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in bodhisattvas is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the nonexistence of bodhisattvas, their emptiness, voidness, and lack of inherent existence, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two.

“Moreover, Venerable Śāradvatīputra, owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the past. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the past. Owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the limit of the future. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the limit of the future. Owing to the nonexistence of all-aspect omniscience, bodhisattvas do not apprehend the intervening present. Owing to the emptiness, voidness, and lack of inherent existence in all-aspect omniscience, bodhisattvas do not apprehend the intervening present. If you ask why, Venerable Śāradvatīputra, the limit of the past is not apprehended, the limit of the future is not apprehended, and the intervening present is not apprehended in all-aspect omniscience that is nonexistent, and in all-aspect omniscience that is emptiness, void, and without inherent existence.F.324.b That is to say, the nonexistence of all-aspect omniscience is not one distinct thing, and the emptiness, voidness, and lack of inherent existence in all-aspect omniscience is not one distinct thing, and bodhisattvas another, nor are the limit of the past, the limit of the future, and the intervening present distinct things. Venerable Śāradvatīputra, so it is that the nonexistence of all-aspect omniscience, the emptiness, voidness, and lack of inherent existence of all-aspect omniscience, and the bodhisattvas, the limit of the past, the limit of the future, and the intervening present, are all indeed not two things and are not to be divided into two. Those, Venerable Śāradvatīputra, are the formulations explaining how bodhisattvas do not apprehend the limit of the past and bodhisattvas do not apprehend the limit of the future or the intervening present.

“Venerable Śāradvatīputra, you also asked why one should know that bodhisattvas are beyond all limits because physical forms are beyond all limits, and why one should know that bodhisattvas are beyond all limits because feelings, perceptions, formative predispositions, and consciousness are beyond all limits. Venerable Śāradvatīputra, physical forms are the same as space. Feelings, perceptions, formative predispositions, and consciousness are the same as space. If you ask why, {Dt.248} Venerable Śāradvatīputra, just as in space the limit of the past is not apprehended, and the limit of the future and the intervening present are not apprehended, but space is designated because it is boundless and beyond all limits, similarly, Venerable Śāradvatīputra, the past limit of physical forms is not apprehended and their future limit and intervening present are not apprehended because physical forms are emptiness; also the past limit of feelings, perceptions, formative predispositions, and F.325.a consciousness is not apprehended, and the future limit and intervening [present] of consciousness [and so forth] are not apprehended, because consciousness [and so forth] are emptiness. In emptiness no limits or intervening present are apprehended. That, Venerable Śāradvatīputra, is the formulation explaining how one should know that bodhisattvas are beyond all limits because physical forms are beyond all limits, and feelings, perceptions, formative predispositions, and consciousness are beyond all limits.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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 ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are all the same as space. If you ask why, Venerable Śāradvatīputra, in the example of space the limit of the past is not apprehended, and the limit of the future and the intervening present are not apprehended—space is indicated because it is boundless and beyond all limits. Similarly, Venerable Śāradvatīputra, the past limit of the distinct qualities of the buddhas [and so forth] is not apprehended, and their future limit and intervening present are not apprehended, because the distinct qualities of the buddhas [and so forth] are emptiness; also the past limit of feelings, perceptions, formative predispositions, and consciousness is not apprehended, and the future limit and intervening present of consciousness [and so forth] are not apprehended, because consciousness [and so forth] are emptiness. In emptiness no limits or intervening present are apprehended. That, Venerable Śāradvatīputra, is the formulation explaining how one should know that F.325.b bodhisattvas are beyond all limits because the distinct qualities of the buddhas [and so forth] are beyond all limits.

“Venerable Śāradvatīputra, you also asked why physical forms are not discerned and cannot be apprehended as a bodhisattva, and why feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva. Venerable Śāradvatīputra, physical forms are empty of physical forms, and feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. If you ask why, in emptiness there are no physical forms. In emptiness there are no bodhisattvas. In emptiness there are no feelings, perceptions, formative predispositions, or consciousness. {Dt.249} In emptiness there are no bodhisattvas. That, Venerable Śāradvatīputra, is the formulation explaining how physical forms are not discerned and cannot be apprehended as a bodhisattva; also, feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

“Moreover, Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity. If you ask why, in emptiness there is no perfection of generosity, and there are no bodhisattvas. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. If you ask why, in emptiness there is no perfection of wisdom [and so forth], and there are no bodhisattvas.

“Moreover, Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, in emptiness there is no emptiness of internal phenomena, and there are no bodhisattvas. The emptiness of external phenomena, the emptiness of external and internal phenomena, F.326.a and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. If you ask why, in emptiness there is no emptiness of the essential nature of nonentities [and so forth], and there are no bodhisattvas.

“Moreover, Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth]. If you ask why, in emptiness there are no applications of mindfulness; there are no correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path; and there are no bodhisattvas. 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, the gateways to liberation—emptiness, signlessness, and 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 are empty of the emptiness of the distinct qualities of the buddhas [and so forth]. If you ask why, in emptiness there are no truths of the noble ones [and so forth], there are no [fruitional attributes], up to and including the distinct qualities of the buddhas, and there are no bodhisattvas.

“The realm of phenomena is empty of the realm of phenomena. The real nature is empty of the real nature. The very limit of reality is empty of the very limit of reality. The inconceivable realm F.326.b is empty of the inconceivable realm. Knowledge of all the dharmas is empty of knowledge of all the dharmas. Knowledge of the path is empty of knowledge of the path. All-aspect omniscience is empty of all-aspect omniscience. If you ask why, in emptiness there is no realm of phenomena, there are no [other unconditioned phenomena], up to and including the inconceivable realm, and there are no bodhisattvas.

“The vehicle of the śrāvakas is empty of the vehicle of the śrāvakas. The vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas. The vehicle of the buddhas is empty of the vehicle of the buddhas. The śrāvakas are empty of the śrāvakas. The pratyekabuddhas are empty of the pratyekabuddhas. The tathāgatas are empty of the tathāgatas. If you ask why, in emptiness there is no vehicle of the śrāvakas, there are no [other vehicles], up to and including the vehicle of the buddhas, there are no śrāvakas, there are no [other realized beings], up to and including the tathāgatas, and there are no bodhisattvas. Those, Venerable Śāradvatīputra, are the formulations explaining how physical forms are indeed not discerned and cannot be apprehended as a bodhisattva; feelings, perceptions, formative predispositions, and consciousness are not discerned and cannot be apprehended as a bodhisattva.

“Venerable Śāradvatīputra, you also asked, ‘Since in all respects, and in each and every way, I do not apprehend any bodhisattvas, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?’ The reason for this remark, Venerable Śāradvatīputra, is that physical forms do not exist and cannot be apprehended in physical forms. Physical forms do not exist and cannot be apprehended in feelings. Feelings do not exist and cannot be apprehended in feelings. Feelings do not exist and cannot be apprehended in physical forms. Physical forms and feelings do not exist and cannot be apprehended in perceptions. Perceptions do not exist and cannot be apprehend in perceptions. F.327.a Perceptions do not exist and cannot be apprehended in physical forms or feelings. Physical forms, feelings, and perceptions do not exist and cannot be apprehended in formative predispositions. Formative predispositions do not exist and cannot be apprehended in formative predispositions. Formative predispositions do not exist and cannot be apprehended in physical forms, feelings, or perceptions. Physical forms, feelings, perceptions, and formative predispositions do not exist and cannot be apprehended in consciousness. {Dt.250} Consciousness does not exist and cannot be apprehended in consciousness. Consciousness do not exist and cannot be apprehended in physical forms, feelings, perceptions, or formative predispositions.

“Venerable Śāradvatīputra, the eyes do not exist and cannot be apprehended in the eyes. The eyes do not exist and cannot be apprehended in the ears. The ears do not exist and cannot be apprehended in the ears. The ears do not exist and cannot be apprehended in the eyes. The eyes and the ears do not exist and cannot be apprehended in the nose. The nose does not exist and cannot be apprehended in the nose. The nose does not exist and cannot be apprehended in the eyes or ears. The eyes and ears do not exist and cannot be apprehended in the tongue. The tongue does not exist and cannot be apprehended in the tongue. The tongue does not exist and cannot be apprehended in the eyes, ears, or nose. The eyes, ears, nose, and tongue do not exist and cannot be apprehended in the body. The body does not exist and cannot be apprehended in the body. The body does not exist and cannot be apprehended in the ears, ears, nose, or tongue. The eyes, ears, nose, tongue, and body do not exist and cannot be apprehended in the mental faculty. The mental faculty does not exist and cannot be apprehended in the mental faculty. The mental faculty does not exist and cannot be apprehended in the eyes, ears, nose, tongue, or body.

“Sights do not exist and cannot be apprehended in sights. Sights do not exist and cannot be apprehended in sounds. Sounds do not exist and cannot be apprehended in sounds. Sounds do not exist and cannot be apprehended in sights. Sights and sounds do not exist and cannot be apprehended in odors. Odors do not exist and cannot be apprehended in odors. Odors do not exist and cannot be apprehended in sights or sounds. F.327.b Sights, sounds, and odors do not exist and cannot be apprehended in tastes. Tastes do not exist and cannot be apprehended in tastes. Tastes do not exist and cannot be apprehended in sights, sounds, or odors. Sights, sounds, odors, and tastes do not exist and cannot be apprehended in tangibles. Tangibles do not exist and cannot be apprehended in tangibles. Tangibles do not exist and cannot be apprehended in sights, sounds, odors, or tastes. Sights, sounds, odors, tastes, and tangibles do not exist and cannot be apprehended in mental phenomena. Mental phenomena do not exist and cannot be apprehended in mental phenomena. Mental phenomena do not exist and cannot be apprehended in sights, sounds, odors, tastes, or tangibles.

“Visual consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness does not exist and cannot be apprehended in auditory consciousness. Auditory consciousness does not exist and cannot be apprehended in auditory consciousness. Auditory consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness and auditory consciousness do not exist and cannot be apprehended in olfactory consciousness. Olfactory consciousness does not exist and cannot be apprehended in olfactory consciousness. Olfactory consciousness does not exist and cannot be apprehended in visual consciousness or auditory consciousness. Visual consciousness, auditory consciousness, and olfactory consciousness do not exist and cannot be apprehended in gustatory consciousness. Gustatory consciousness does not exist and cannot be apprehended in gustatory consciousness. Gustatory consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, or olfactory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, and gustatory consciousness do not exist and cannot be apprehended in tactile consciousness. Tactile consciousness does not exist and cannot be apprehended in tactile consciousness.F.328.a Tactile consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, or gustatory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, and tactile consciousness do not exist and cannot be apprehended in mental consciousness. Mental consciousness does not exist and cannot be apprehended in mental consciousness. Mental consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, or tactile consciousness.

“Visually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact. Aurally compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact. Aurally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact and aurally compounded sensory contact do not exist and cannot be apprehended in nasally compounded sensory contact. Nasally compounded sensory contact does not exist and cannot be apprehended in nasally compounded sensory contact. Nasally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact or aurally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, and nasally compounded sensory contact do not exist and cannot be apprehended in lingually compounded sensory contact. Lingually compounded sensory contact does not exist and cannot be apprehended in lingually compounded sensory contact. Lingually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, or nasally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, and lingually compounded sensory contact do not exist and cannot be apprehended in corporeally compounded sensory contact.F.328.b Corporeally compounded sensory contact does not exist and cannot be apprehended in corporeally compounded sensory contact. Corporeally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, or lingually compounded sensory contact.

Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, and corporeally compounded sensory contact do not exist and cannot be apprehended in mentally compounded sensory contact. Mentally compounded sensory contact does not exist and cannot be apprehended in mentally compounded sensory contact. Mentally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, or corporeally compounded sensory contact.

“Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded. Feelings arising from sensory contact that is visually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded. Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is aurally compounded. Feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded. Feelings arising from sensory contact that is visually compounded and feelings arising from sensory contact that is aurally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded or feelings arising from sensory contact that is aurally compounded.F.329.a Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, and feelings arising from sensory contact that is nasally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded. Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is lingually compounded.

Feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, or feelings arising from sensory contact that is nasally compounded. Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, and feelings arising from sensory contact that is lingually compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded. Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is corporeally compounded. Feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, or feelings arising from sensory contact that is lingually compounded. Feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, and feelings arising from sensory contact that is corporeally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded. Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is mentally compounded.

Feelings arising from sensory contact that is mentally compounded do not exist and cannot be apprehended in feelings arising from sensory contact that is visually compounded, feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, or feelings arising from sensory contact that is corporeally compounded.F.329.b

“The perfection of generosity does not exist and cannot be apprehended in the perfection of generosity. Similarly, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not exist and cannot be apprehended in the perfection of wisdom [and so forth]. Also [the other perfections], up to and including the perfection of wisdom, do not exist and cannot be apprehended in the perfection of generosity; and indeed [the other perfections], starting with and including the perfection of generosity, do not exist and cannot be apprehended in the perfection of wisdom.

“The emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena. The emptiness of internal phenomena does not exist and cannot be apprehended in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. The emptiness of the essential nature of nonentities does not exist and cannot be apprehended in the emptiness of the essential nature of nonentities; and the emptiness of the essential nature of nonentities does not exist and cannot be apprehended in [the other aspects of emptiness], starting with and including the emptiness of internal phenomena.

“The applications of mindfulness do not exist and cannot be apprehended in the applications of mindfulness. The applications of mindfulness do not exist and cannot be apprehended in the correct exertions. Nor do they exist and nor can they be apprehended in [the other causal attributes], up to and including the [noble eightfold] path. The [noble eightfold] path does not exist and cannot be apprehended in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, or the branches of enlightenment. The truths of the noble ones do not exist and cannot be apprehended in the truths of the noble ones. The truths of the noble ones do not exist and cannot be apprehended in the meditative concentrations. The dhāraṇī gateways [and so forth] do not exist and cannot be apprehended in the dhāraṇī gateways [and so forth]. F.330.a The dhāraṇī gateways do not exist and cannot be apprehended in 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, or the meditative stabilities.

“The ten powers of the tathāgatas do not exist and cannot be apprehended in the ten powers of the tathāgatas. The ten powers of the tathāgatas do not exist and cannot be apprehended in the four fearlessnesses. The [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, do not exist and cannot be apprehended in the eighteen distinct qualities of the buddhas [and so forth]. The eighteen distinct qualities of the buddhas do not exist and cannot be apprehended in the ten powers of the tathāgatas, the four fearlessnesses, or the four kinds of exact knowledge.

“The attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the level of the spiritual family. The attributes of the level of the spiritual family do not exist and cannot be apprehended in the attributes of the eighth-lowest level. The attributes [of the other fruitional levels], up to and including arhats, do not exist and cannot be apprehended in the attributes [of those levels], up to and including arhats. The attributes of the arhats do not exist and cannot be apprehended in the attributes of the level of the spiritual family, the attributes of the eighth-lowest level, the attributes of those entering the stream to nirvāṇa, the attributes of those destined for only one more rebirth, or the attributes of those no longer subject to rebirth. The level of ordinary persons does not exist and cannot be apprehended in the level of ordinary persons. The level of ordinary persons does not exist and cannot be apprehended in the level of the spiritual family. The [fruitional levels], up to and including the level of the completely awakened buddhas, do not exist and cannot be apprehended in the level of the completely awakened buddhas. The level of the completely awakened buddhas does not exist and cannot be apprehended in the level of ordinary persons, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, the level of the pratyekabuddhas, or the level of the bodhisattvas.F.330.b Knowledge of all the dharmas does not exist and cannot be apprehended in knowledge of all the dharmas. Knowledge of all the dharmas does not exist and cannot be apprehended in knowledge of the path. [The other goals], up to and including all-aspect omniscience, do not exist and cannot be apprehended in all-aspect omniscience.

All-aspect omniscience does not exist and cannot be apprehended in knowledge of all the dharmas or knowledge of the path. Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those entering the stream to nirvāṇa. Those entering the stream to nirvāṇa do not exist and cannot be apprehended in those destined for only one more rebirth. Those [who have attained realization], up to and including the tathāgatas, do not exist and cannot be apprehended in the tathāgatas [and so forth]. The tathāgatas do not exist and cannot be apprehended in those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will not be reborn, arhats, pratyekabuddhas, or bodhisattvas. The bodhisattvas do not exist and cannot be apprehended in bodhisattvas. The bodhisattvas do not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in the perfection of wisdom. The perfection of wisdom does not exist and cannot be apprehended in the bodhisattvas. The perfection of wisdom does not exist and cannot be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot be apprehended in teaching and instruction. Teaching and instruction do not exist and cannot be apprehended in bodhisattvas or the perfection of wisdom. So it is, Venerable Śāradvatīputra, that because all phenomena do not exist and cannot be apprehended, the bodhisattvas do not exist and cannot be apprehended.

“Venerable Śāradvatīputra, F.331.a you also asked why this expression bodhisattva is a mere name. Venerable Śāradvatīputra, this expression bodhisattva has been designated adventitiously, and so this bodhisattva is a mere name. Venerable Śāradvatīputra, physical forms, feelings, perceptions, formative predispositions, and consciousness have been designated adventitiously. Such names do not come from anywhere, they do not go anywhere, nor do they dwell anywhere. That which is a mere name is not physical forms, it is not feelings, it is not perceptions, it is not formative predispositions, and it is not consciousness. If you ask why, it is because names are empty of the inherent existence of names, and that which is empty is not a name. So it is that this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination have been designated adventitiously. Such names do not come from anywhere, they do not go anywhere, nor do they dwell anywhere. That which is a mere name is not the sense fields, it is not the sensory elements, and it is not the links of dependent origination. If you ask why, it is because names are empty of the inherent existence of names, and that which is empty is not a name. So it is that this bodhisattva is a mere name. {Dt.251}

“Moreover, Venerable Śāradvatīputra, this perfection of generosity is a mere name. The perfection of generosity does not exist in a name; indeed, the perfection of generosity is nameless. If you ask why, F.331.b it is because both the designation and the perfection of generosity do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are mere names. The perfection of wisdom [and so forth] do not exist in names; indeed, the perfection of wisdom [and so forth] are nameless. If you ask why, it is because both the designations and the perfection of wisdom [and so forth] do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Similarly, the emptiness of internal phenomena is a mere name. The emptiness of internal phenomena does not exist in a name; indeed, the emptiness of internal phenomena is nameless. If you ask why, it is because both the designation and the emptiness of internal phenomena do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are mere names. The emptiness of the essential nature of nonentities [and so forth] do not exist in names; indeed, the emptiness of the essential nature of nonentities [and so forth] are nameless. If you ask why, it is because both the designation and the emptiness of the essential nature of nonentities do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. Those, Venerable Śāradvatīputra, are the formulations explaining how this bodhisattva is a mere name.

“Venerable Śāradvatīputra, the applications of mindfulness have been designated adventitiously. The applications of mindfulness do not exist in a name; indeed, the applications of mindfulness F.332.a are nameless. If you ask why, it is because both the designation and the applications of mindfulness do not exist and cannot be apprehended. That is why this bodhisattva is a mere name. Similarly, Venerable Śāradvatīputra, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path have been designated adventitiously. The noble eightfold path [and so forth] do not exist in a name; indeed, the noble eightfold path [and so forth] are nameless. If you ask why, it is because both the designation and the noble eightfold path do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas have been designated adventitiously. The distinct qualities of the buddhas [and so forth] do not exist in a name; indeed, the distinct qualities of the buddhas [and so forth] are nameless. If you ask why, it is because both the designation and the distinct qualities of the buddhas [and so forth] do not exist and cannot be apprehended. That is why F.332.b this bodhisattva is a mere name.

“Similarly, Venerable Śāradvatīputra, all-aspect omniscience has been designated adventitiously. All-aspect omniscience does not exist in a name; indeed, all-aspect omniscience is nameless. If you ask why, it is because both the designation and all-aspect omniscience do not exist and cannot be apprehended. That is why this bodhisattva is a mere name.

“Venerable Śāradvatīputra, you also asked why one speaks of a self although the self has absolutely not come into being; that is to say, one speaks of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers, although viewers [and so forth] have absolutely not come into being. Venerable Śāradvatīputra, since the self absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since [those other postulated subjects], up to and including viewers, absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since physical forms absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since feelings, perceptions, formative predispositions, and consciousness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the eyes absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the ears, nose, tongue, body, and mental faculty absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since sights absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since sounds, odors, tastes, tangibles, and mental phenomena absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since visual consciousness absolutely F.333.a does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since visually compounded sensory contact absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? {Dt.252}

“Since feelings arising from sensory contact that is visually compounded absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the earth element absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since the water element, the fire element, the wind element, the space element, and the consciousness element absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since ignorance absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? F.333.b

“Since the perfection of generosity absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the emptiness of internal phenomena absolutely does not exist and cannot be apprehended, is there any question, even, of it coming into being? Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the applications of mindfulness absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being?

“Since the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? F.334.a

“Since the śrāvakas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the pratyekabuddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the bodhisattvas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Since the tathāgatas, arhats, completely awakened buddhas absolutely do not exist and cannot be apprehended, is there any question, even, of their coming into being? Those, Venerable Śāradvatīputra, are the formulations explaining how, although one speaks of a self, the self has absolutely not come into being.

“Moreover, Venerable Śāradvatīputra, you also asked whether similarly the essential nature of all phenomena is that of being nonentities.^[240] Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because there is no such thing as an essential nature of something arising from the conjuction of causes.”

The venerable Śāradvatīputra then asked, “Venerable Subhūti, with respect to what is there no such thing as an essential nature of something arising from the conjuction of causes?”

He replied, “With respect to physical forms, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings, perceptions, formative predispositions, and consciousness, there is no such thing as an essential nature arising from the conjuction of causes. Venerable Śāradvatīputra, with respect to the eyes, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the ears, nose, tongue, body, and mental faculty, there is no such thing as an essential nature arising from the conjuction of causes. With respect to sights, there is no such thing as an essential nature arising from the conjuction of causes. With respect to sounds, odors, tastes, tangibles, and mental phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to visual consciousness, there is no such thing as an essential nature arising from the conjuction of causes. With respect to auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to visually compounded sensory contact, there is no such thing as an essential nature arising from the conjuction of causes. With respect to aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, F.334.b corporeally compounded sensory contact, and mentally compounded sensory contact, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings arising from sensory contact that is visually compounded, there is no such thing as an essential nature arising from the conjuction of causes. With respect to feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the earth element, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the water element, the fire element, the wind element, the space element, and the consciousness element, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to ignorance, there is no such thing as an essential nature arising from the conjuction of causes. With respect to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the perfection of generosity, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the emptiness of internal phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the emptiness of external phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the emptiness of external and internal phenomena, there is no such thing as an essential nature arising from the conjuction of causes. With respect to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, there is no such thing as an essential nature arising from the conjuction of causes.

“With respect to the applications of mindfulness, there is no such thing as an essential nature arising from the conjuction of causes. With respect to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, there is no such thing as an essential nature arising from the conjuction of causes. F.335.a

“With respect to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas, there is no such thing as an essential nature arising from the conjuction of causes. So if you ask how that is so, Venerable Śāradvatīputra, those are the formulations explaining how all phenomena have the essential nature of being nonentities.

“Moreover, Venerable Śāradvatīputra, all phenomena are impermanent, but that is not owing to the disappearance of anything at all.”

“Venerable Subhūti, what are all those phenomena that are impermanent, but are not so owing to the disappearance of anything at all?”

“Venerable Śāradvatīputra,” he replied, “physical forms are impermanent, but that is not owing to the disappearance of anything at all. Feelings, perceptions, formative predispositions, and consciousness are impermanent, but that is not owing to the disappearance of anything at all. The eyes are impermanent, but that is not owing to the disappearance of anything at all. The ears, nose, tongue, body, and mental faculty are impermanent, but that is not owing to the disappearance of anything at all. Sights are impermanent, but that is not owing to the disappearance of anything at all. Sounds, odors, tastes, tangibles, and mental phenomena are impermanent, but that is not owing to the disappearance of anything at all. Visual consciousness is impermanent, but that is not owing to the disappearance of anything at all. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, but that is not owing to the disappearance of anything at all.F.335.b Visually compounded sensory contact is impermanent, but that is not owing to the disappearance of anything at all. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, but that is not owing to the disappearance of anything at all. Feelings arising from sensory contact that is visually compounded are impermanent, but that is not owing to the disappearance of anything at all. Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded are impermanent, but that is not owing to the disappearance of anything at all.

“The earth element is impermanent, but that is not owing to the disappearance of anything at all. The water element, the fire element, the wind element, the space element, and the consciousness element are impermanent, but that is not owing to the disappearance of anything at all.

“Fundamental ignorance is impermanent, but that is not owing to the disappearance of anything at all. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are impermanent, but that is not owing to the disappearance of anything at all.

“The perfection of generosity is impermanent, but that is not owing to the disappearance of anything at all. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are impermanent, but that is not owing to the disappearance of anything at all.

“The emptiness of internal phenomena is impermanent, but that is not owing to the disappearance of anything at all. The emptiness of external phenomena is impermanent, but that is not owing to the disappearance of anything at all. The emptiness of external and internal phenomena is impermanent, but that is not owing to the disappearance of anything at all. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are impermanent, but that is not owing to the disappearance of anything at all.

“The applications of mindfulness F.336.a are impermanent, but that is not owing to the disappearance of anything at all. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are impermanent, but that is not owing to the disappearance of anything at all.

“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas are impermanent, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are impermanent are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are impermanent, but not owing to the disappearance of anything at all.

“Moreover, Venerable Śāradvatīputra, all phenomena are imbued with suffering, all phenomena are without self, all phenomena are at peace, all phenomena are empty, all phenomena are signless, and all phenomena are wishless, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are wishless [and so forth] are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are wishless [and so forth], but not owing to the disappearance of anything at all. F.336.b

“Moreover, Venerable Śāradvatīputra, all phenomena are virtuous, all phenomena are without the inadmissible transgressions, all phenomena are uncontaminated, all phenomena are without affliction, all phenomena are pure, all phenomena are supramundane, and all phenomena are unconditioned, but that is not owing to the disappearance of anything at all. If you ask why, Venerable Śāradvatīputra, it is because phenomena that are unconditioned [and so forth] are nonentities, and extinct. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena are unconditioned [and so forth], but not owing to the disappearance of anything at all.

“Moreover, Venerable Śāradvatīputra, all phenomena are not eternal and they are not perishable.”

“Venerable Subhūti, why are all phenomena not eternal and why are they not perishable?” {Dt.253}

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings, perceptions, formative predispositions, and consciousness are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the eyes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ears, the nose, the tongue, the body, and the mental faculty are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, sights are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sounds, odors, tastes, tangibles, and mental phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, visual consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness F.337.a are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, visually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, feelings arising from sensory contact that is visually compounded are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings arising from sensory contact that is aurally compounded, feelings arising from sensory contact that is nasally compounded, feelings arising from sensory contact that is lingually compounded, feelings arising from sensory contact that is corporeally compounded, and feelings arising from sensory contact that is mentally compounded are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the earth element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The water element, the fire element, the wind element, the space element, and the consciousness element are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, ignorance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the perfection of generosity is not eternal F.337.b and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the emptiness of internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The emptiness of external and internal phenomena is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, the thirty-seven factors conducive to enlightenment are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.

“Venerable Śāradvatīputra, virtuous phenomena, nonvirtuous phenomena, conditioned phenomena, unconditioned phenomena, contaminated phenomena, and uncontaminated phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. That, Venerable Śāradvatīputra, is the formulation explaining how all phenomena have the essential nature of nonentity. B24

“Venerable Śāradvatīputra, you also asked why physical forms have not come into being, and why feelings, F.338.a perceptions, formative predispositions, and consciousness do not come into being. Venerable Śāradvatīputra, it is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms have not been conditioned. Feelings, perceptions, formative predispositions, and consciousness have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the eyes have not been conditioned. If you ask why, it is because there is nothing that conditions them. The ears, the nose, the tongue, the body, and the mental faculty have not been conditioned. If you ask why, it is because there is nothing that conditions them. Sights have not been conditioned. If you ask why, it is because there is nothing that conditions them. Sounds, odors, tastes, tangibles, and mental phenomena have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, visual consciousness has not been conditioned. If you ask why, it is because there is nothing that conditions it. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, visually compounded sensory contact has not been conditioned. If you ask why, it is because there is nothing that conditions it. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, feelings due to sensory contact that is visually compounded have not been conditioned. F.338.b If you ask why, it is because there is nothing that conditions them. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the earth element has not been conditioned. If you ask why, it is because there is nothing that conditions it. The water element, the fire element, the wind element, the space element, and the consciousness element have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, ignorance has not been conditioned. If you ask why, it is because there is nothing that conditions it. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the perfection of generosity has not been conditioned. If you ask why, it is because there is nothing that conditions it. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the emptiness of internal phenomena has not been conditioned. If you ask why, F.339.a it is because there is nothing that conditions it. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, have not been conditioned. If you ask why, it is because there is nothing that conditions them.

“Venerable Śāradvatīputra, the thirty-seven factors conducive to enlightenment have not been conditioned. If you ask why, it is because there is nothing that conditions them. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, have not been conditioned. If you ask why, it is because there is nothing that conditions them. That, Venerable Śāradvatīputra, is the formulation explaining how physical forms have not come into being, and feelings, perceptions, formative predispositions, and consciousness have not come into being.

“Venerable Śāradvatīputra, you also asked, ‘Venerable Subhūti, surely something that has not come into being is not a physical form, and nor is it feelings, perceptions, formative predispositions, or consciousness?’ Venerable Śāradvatīputra, that is so! If you ask why, Venerable Śāradvatīputra, it is because physical forms are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Feelings, perceptions, formative predispositions, and consciousness are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The eyes are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. The ears, the nose, the tongue, the body, and the mental faculty are empty of inherent existence. That which is empty of inherent existence F.339.b neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Sights are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Sounds, odors, tastes, tangibles, and mental phenomena are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Visual consciousness is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Visually compounded sensory contact is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Feelings due to sensory contact that is visually compounded are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, F.340.a and that which neither arises nor perishes undergoes no change in its status. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The earth element is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. The water element, the fire element, the wind element, the space element, and the consciousness element are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Fundamental ignorance is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The perfection of generosity is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. F.340.b The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The emptiness of internal phenomena is empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“The thirty-seven factors conducive to enlightenment are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty of inherent existence. That which is empty of inherent existence neither arises nor perishes, and that which neither arises nor perishes undergoes no change in its status.

“Those, Venerable Śāradvatīputra, are the formulations explaining how phenomena that are unconditioned are not physical forms, and phenomena that are unconditioned are not feelings, perceptions, formative predispositions, or consciousness. Phenomena that are unconditioned are not the eyes. Phenomena that are unconditioned are not the ears, nose, tongue, body, or mental faculty. Phenomena that are unconditioned are not sights. Phenomena that are unconditioned are not sounds, odors, tastes, tangibles, or mental phenomena. Phenomena that are unconditioned F.341.a are not visual consciousness. Phenomena that are unconditioned are not auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness. Phenomena that are unconditioned are not visually compounded sensory contact. Phenomena that are unconditioned are not aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. Phenomena that are unconditioned are not feelings due to sensory contact that is visually compounded. Phenomena that are unconditioned are not feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded. Phenomena that are unconditioned are not the earth element. Phenomena that are unconditioned are not the water element, the fire element, the wind element, the space element, or the consciousness element. Phenomena that are unconditioned are not ignorance. Phenomena that are unconditioned are not formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death.

Phenomena that are unconditioned are not the perfection of generosity. Phenomena that are unconditioned are not the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. Phenomena that are unconditioned are not the emptiness of internal phenomena. Phenomena that are unconditioned are not [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.F.341.b Phenomena that are unconditioned are not the thirty-seven factors conducive to enlightenment. Phenomena that are unconditioned are not [the fruitional attributes], up to and including the distinct qualities of the buddhas. Phenomena that are unconditioned are not all-aspect omniscience.{Dt.254}

“Venerable Śāradvatīputra, you also asked how one who has not come into being should give teachings and instruction in the perfection of wisdom that has also not come into being. Venerable Śāradvatīputra, that which has thus not come into being is the perfection of wisdom, and that which is the perfection of wisdom has not come into being. That is to say, the two phenomena designated as not having come into being and the perfection of wisdom are not two things and are not to be divided into two. That, Venerable Śāradvatīputra, is the formulation explaining how, as I had asked, one who has not come into being should give teaching and instruction in the perfection of wisdom that has also not come into being.

“Venerable Śāradvatīputra, you also asked why one cannot apprehend as other than not having come into being such bodhisattvas who are engaged in enlightenment. Venerable Śāradvatīputra, this is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe that something that has not come into being is one distinct thing and the bodhisattva another. That is to say, the two phenomena designated as not having come into being and bodhisattva are not two things and are not to be divided into two.

“Bodhisattvas do not observe that physical forms are other than not having come into being. That is to say, the two phenomena designated as not having come into being and physical forms are not two things and are not to be divided into two. F.342.a They do not observe that feelings, perceptions, formative predispositions, and consciousness are other than not having come into being. That is to say, that the two phenomena designated as not having come into being and consciousness [and so forth] are not two things and are not to be divided into two.

“They do not observe that the eyes are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the eyes are not two things and are not to be divided into two. They do not observe that the ears, nose, tongue, body, and mental faculty are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the mental faculty [and so forth] are not two things and are not to be divided into two.

“They do not observe that sights are other than not having come into being. That is to say, the two phenomena designated as not having come into being and sights are not two things and are not to be divided into two. They do not observe that sounds, odors, tastes, tangibles, and mental phenomena are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mental phenomena [and so forth] are not two things and are not to be divided into two.

“They do not observe that visual consciousness is other than not having come into being. That is to say, the two phenomena designated as not having come into being and visual consciousness are not two things and are not to be divided into two. They do not observe that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mental consciousness [and so forth] F.342.b are not two things and are not to be divided into two.

“They do not observe that visually compounded sensory contact is other than not having come into being. That is to say, the two phenomena designated as not having come into being and visually compounded sensory contact are not two things and are not to be divided into two. They do not observe that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are other than not having come into being. That is to say, the two phenomena designated as not having come into being and mentally compounded sensory contact [and so forth] are not two things and are not to be divided into two.

“They do not observe that feelings due to sensory contact that is visually compounded are other than not having come into being. That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is visually compounded are not two things and are not to be divided into two. They do not observe that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are other than not having come into being. That is to say, the two phenomena designated as not having come into being and feelings due to sensory contact that is mentally compounded [and so forth] are not two things and are not to be divided into two.

“They do not observe that the earth element is other than not having come into being. That is to say, the two phenomena designated as not having come into being and the earth element are not two things and are not to be divided into two. They do not observe that the water element, the fire element, the wind element, the space element, and the consciousness element are other than not having come into being. That is to say, F.343.a the two phenomena designated as not having come into being and the consciousness element [and so forth] are not two things and are not to be divided into two.

“They do not observe that ignorance is other than not having come into being. That is to say, the two phenomena designated as not having come into being and ignorance are not two things and are not to be divided into two. They do not observe that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are other than not having come into being. That is to say, the two phenomena designated as not having come into being and aging and death [and so forth] are not two things and are not to be divided into two.

“They do not observe that the perfection of generosity is other than not having come into being. That is to say, the two phenomena designated as not having come into being and the perfection of generosity are not two things and are not to be divided into two. They do not observe that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the perfection of wisdom [and so forth] are not two things and are not to be divided into two.

“They do not observe that the emptiness of internal phenomena is other than not having come into being. That is to say, the two phenomena which are designated as not having come into being and the emptiness of internal phenomena are not two things and are not to be divided into two. They do not observe that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the emptiness of the essential nature of nonentities [and so forth] F.343.b are not two things and are not to be divided into two.

“They do not observe that the applications of mindfulness are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the applications of mindfulness are not two things and are not to be divided into two. They do not observe that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the noble eightfold path [and so forth] are not two things and are not to be divided into two.

“They do not observe that 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are other than not having come into being. That is to say, the two phenomena designated as not having come into being and the distinct qualities of the buddhas [and so forth] are not two things and are not to be divided into two.

“They do not observe that [the goals of realization], up to and including all-aspect omniscience, are other than not having come into being. That is to say, the two phenomena designated as not having come into being and all-aspect omniscience [and so forth] are not two things and are not to be divided into two.

“That, Venerable Śāradvatīputra, is the formulation explaining how F.344.a one cannot apprehend as other than not having come into being such bodhisattvas who are engaged in enlightenment.

“Venerable Śāradvatīputra, you also asked why it is that when such teachings are given, if bodhisattva great beings are not frightened and not terrified, then these bodhisattva great beings are practicing the perfection of wisdom. Venerable Śāradvatīputra, it is because bodhisattva great beings observe all phenomena as without activity.^[241] They observe all phenomena to resemble a dream, they observe all phenomena to resemble a magical display, and they observe all phenomena to resemble a mirage, an echo, an optical aberration, and a phantom emanation. That, Venerable Śāradvatīputra, is the formulation explaining how when bodhisattva great beings practice the perfection of wisdom, they will not be frightened and they will not be terrified upon hearing such teachings.” {Dt.255}

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend, do not grasp, and do not dwell on physical forms as ‘physical forms.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings, perceptions, formative predispositions, or consciousness as ‘consciousness [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the eyes as the ‘eyes.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the ears, nose, tongue, body, or mental faculty as the ‘mental faculty [and so forth].’F.344.b They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on sights as ‘sights.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on sounds, odors, tastes, tangibles, or mental phenomena as ‘mental phenomena [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on visual consciousness as ‘visual consciousness.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness as ‘mental consciousness [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on visually compounded sensory contact as ‘visually compounded sensory contact.’

They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact as ‘mentally compounded sensory contact [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is visually compounded as ‘feelings due to sensory contact that is visually compounded.’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded as F.345.a ‘feelings due to sensory contact that is mentally compounded [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time, they do not apprehend, do not grasp, and do not dwell on the perfection of generosity as the ‘perfection of generosity.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom as the ‘perfection of wisdom [and so forth].’ They are without fixation and do not designate them as such.

“At that time, they do not apprehend, do not grasp, and do not dwell on the emptiness of internal phenomena as the ‘emptiness of internal phenomena.’ They are without fixation and do not designate it as such. At that time, they do not apprehend, do not grasp, and do not dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities as the ‘emptiness of the essential nature of nonentities [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend, do not grasp, and do not dwell on the applications of mindfulness as the ‘applications of mindfulness.’ They are without fixation and do not designate them as such. They do not apprehend, do not grasp, and do not dwell on the correct exertions, the supports for miraculous ability, the faculties, F.345.b the powers, the branches of enlightenment, or the noble eightfold path as the ‘noble eightfold path [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on 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, or the extrasensory powers as the ‘extrasensory powers [and so forth].’ They are without fixation and do not designate them as such. At that time, they do not apprehend, do not grasp, and do not dwell on the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas as the ‘distinct qualities of the buddhas [and so forth].’ They are without fixation and do not designate them as such.

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, at that time they do not apprehend, do not grasp, and do not dwell on the meditative stabilities and all the dhāraṇī gateways as the ‘meditative stabilities and the dhāraṇī gateways.’ They are without fixation and do not designate them as such. If you ask why, it is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, and they do not observe feelings, perceptions, formative predispositions, or consciousness. They do not observe the eyes [and so forth], and they do not observe the sense fields, the sensory elements, or the links of dependent origination. F.346.a They do not observe the perfections, they do not observe any of the aspects of emptiness, and they do not observe any of the thirty-seven factors conducive to enlightenment. 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, 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. They do not observe [the spiritual goals], up to and including all-aspect omniscience.

“If one were to ask why, Blessed Lord, it is because the nonarising of physical forms is not physical forms. That is to say, physical forms and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of physical forms is not physical forms.

“Blessed Lord, the nonarising of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. That is to say, consciousness [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of consciousness [and so forth] is not consciousness [and so forth].

“Blessed Lord, the nonarising of the eyes is not the eyes. F.346.b That is to say, the eyes and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the eyes is not the eyes.

“Blessed Lord, the nonarising of the ears, nose, tongue, body, and mental faculty is not the mental faculty [and so forth]. That is to say, the mental faculty [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the mental faculty [and so forth] is not the mental faculty [and so forth].

“Blessed Lord, the nonarising of sights is not sights. That is to say, sights and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of sights is not sights.

“Blessed Lord, the nonarising of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena [and so forth]. That is to say, mental phenomena [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mental phenomena [and so forth] is not mental phenomena [and so forth].

“Blessed Lord, the nonarising of visual consciousness is not visual consciousness. That is to say, visual consciousness and nonarising are not two things and are not to be divided into two. If one were to ask why, F.347.a Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of visual consciousness is not visual consciousness.

“Blessed Lord, the nonarising of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness is not mental consciousness [and so forth]. That is to say, mental consciousness [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mental consciousness [and so forth] is not mental consciousness [and so forth].

“Blessed Lord, the nonarising of visually compounded sensory contact is not visually compounded sensory contact. That is to say, visually compounded sensory contact and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of visually compounded sensory contact is not visually compounded sensory contact.

“Blessed Lord, the nonarising of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is not mentally compounded sensory contact [and so forth]. That is to say, mentally compounded sensory contact [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, F.347.b it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth].

“Blessed Lord, the nonarising of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded. That is to say, feelings due to sensory contact that is visually compounded and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded.

“Blessed Lord, the nonarising of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded is not feelings due to sensory contact that is mentally compounded [and so forth]. That is to say, feelings due to sensory contact that is mentally compounded [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of feelings due to sensory contact that is mentally compounded [and so forth] is not feelings due to sensory contact that is mentally compounded [and so forth].

“Blessed Lord, the nonarising of the earth element is not the earth element. That is to say, the earth element and nonarising are not two things and are not to be divided into two. If one were to ask why, F.348.a Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the earth element is not the earth element.

“Blessed Lord, the nonarising of the water element, the fire element, the wind element, the space element, and the consciousness element is not consciousness element [and so forth]. That is to say, the consciousness element [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the consciousness element [and so forth] is not the consciousness element [and so forth].

“Blessed Lord, the nonarising of ignorance is not ignorance. That is to say, ignorance and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of ignorance is not ignorance.

“Blessed Lord, the nonarising of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is not aging and death [and so forth]. That is to say, aging and death [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of aging and death [and so forth] is not aging and death [and so forth].

“Blessed Lord, the nonarising of the perfection of generosity F.348.b is not the perfection of generosity. That is to say, the perfection of generosity and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the perfection of generosity is not the perfection of generosity.

“Blessed Lord, the nonarising of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not the perfection of wisdom [and so forth]. That is to say, the perfection of wisdom [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].

“Blessed Lord, the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. That is to say, the emptiness of internal phenomena and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena.

“Blessed Lord, the nonarising of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not the emptiness of the essential nature of nonentities [and so forth]. That is to say, the emptiness of the essential nature of nonentities [and so forth] F.349.a and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of emptiness of the essential nature of nonentities [and so forth] is not the emptiness of the essential nature of nonentities [and so forth].

“Blessed Lord, the nonarising of the applications of mindfulness is not the applications of mindfulness. That is to say, the applications of mindfulness and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the applications of mindfulness is not the applications of mindfulness.

“Blessed Lord, the nonarising of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is not the noble eightfold path [and so forth]. That is to say, the noble eightfold path [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth].

“Blessed Lord, the nonarising of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, F.349.b the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas [and so forth]. That is to say, the distinct qualities of the buddhas [and so forth] and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth].

“Blessed Lord, the nonarising of the real nature is not the real nature. That is to say, the real nature and nonarising are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of the real nature is not the real nature.

“Blessed Lord, the nonarising of reality, the realm of phenomena, maturity with respect to all phenomena, the very limit of reality, the inconceivable realm, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience is not all-aspect omniscience [and so forth]. That is to say, all-aspect omniscience [and so forth] and nonarising are not two things and are not to be divided into two. F.350.a If one were to ask why, Blessed Lord, it is because nonarising is not one, not two, not multiplicity, and not diversity. For that reason, the nonarising of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].

“Blessed Lord, the perishing of physical forms is not physical forms. That is to say, physical forms and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of physical forms is not physical forms.

“Blessed Lord, the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. That is to say, consciousness [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of consciousness [and so forth] is not consciousness [and so forth].

“Blessed Lord, the perishing of the eyes is not the eyes. That is to say, the eyes and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the eyes is not the eyes.

“Blessed Lord, the perishing of the ears, nose, tongue, body, and mental faculty is not the mental faculty [and so forth]. That is to say, the mental faculty [and so forth] and F.350.b perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the mental faculty [and so forth] is not the mental faculty [and so forth].

“Blessed Lord, the perishing of sights is not sights. That is to say, sights and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of sights is not sights.

“Blessed Lord, the perishing of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena [and so forth]. That is to say, mental phenomena [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mental phenomena [and so forth] is not mental phenomena [and so forth].

“Blessed Lord, the perishing of visual consciousness is not visual consciousness. That is to say, visual consciousness and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of visual consciousness is not visual consciousness.

“Blessed Lord, the perishing of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness F.351.a is not mental consciousness [and so forth]. That is to say, mental consciousness [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mental consciousness [and so forth] is not mental consciousness [and so forth].

“Blessed Lord, the perishing of visually compounded sensory contact is not visually compounded sensory contact. That is to say, visually compounded sensory contact and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of visually compounded sensory contact is not visually compounded sensory contact.

“Blessed Lord, the perishing of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is not mentally compounded sensory contact [and so forth]. That is to say, mentally compounded sensory contact [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth].

“Blessed Lord, the perishing of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded. That is to say, feelings due to sensory contact that is visually compounded and F.351.b perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of feelings due to sensory contact that is visually compounded is not feelings due to sensory contact that is visually compounded.

“Blessed Lord, the perishing of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded is not feelings due to sensory contact that is mentally compounded [and so forth]. That is to say, feelings due to sensory contact that is mentally compounded [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of feelings due to sensory contact that is mentally compounded [and so forth] is not feelings due to sensory contact that is mentally compounded [and so forth].

“Blessed Lord, the perishing of the earth element is not the earth element. That is to say, the earth element and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the earth element is not the earth element.

“Blessed Lord, the perishing of the water element, the fire element, the wind element, the space element, and the consciousness element F.352.a is not consciousness element [and so forth]. That is to say, the consciousness element [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the consciousness element [and so forth] is not the consciousness element [and so forth].

“Blessed Lord, the perishing of ignorance is not ignorance. That is to say, ignorance and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of ignorance is not ignorance.

“Blessed Lord, the perishing of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is not aging and death [and so forth]. That is to say, aging and death [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of aging and death [and so forth] is not aging and death [and so forth]. {Dt.256}B25

“Blessed Lord, the perishing of the perfection of generosity is not the perfection of generosity. That is to say, the perfection of generosity and perishing are not two things and are not to be divided into two. If one were to ask why, F.352.b Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the perfection of generosity is not the perfection of generosity.

“Blessed Lord, the perishing of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not the perfection of wisdom [and so forth]. That is to say, the perfection of wisdom [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].

“Blessed Lord, the perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena. That is to say, the emptiness of internal phenomena and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena.

“Blessed Lord, the perishing of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not the emptiness of the essential nature of nonentities [and so forth]. That is to say, the emptiness of the essential nature of nonentities [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, F.353.a not two, not multiplicity, and not diversity. For that reason, the perishing of the emptiness of the essential nature of nonentities [and so forth] is not the emptiness of the essential nature of nonentities [and so forth].

“Blessed Lord, the perishing of the applications of mindfulness is not the applications of mindfulness. That is to say, the applications of mindfulness and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the applications of mindfulness is not the applications of mindfulness.

“Blessed Lord, the perishing of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is not the noble eightfold path [and so forth]. That is to say, the noble eightfold path [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth].

“Blessed Lord, the perishing 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, F.353.b the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the eighteen distinct qualities of the buddhas [and so forth]. That is to say, the distinct qualities of the buddhas [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth].

“Similarly, Blessed Lord, the perishing of the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the unchanging nature of reality, the very limit of reality, and [the other unconditioned phenomena and spiritual goals], from the inconceivable realm up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth]. That is to say, all-aspect omniscience [and so forth] and perishing are not two things and are not to be divided into two. If one were to ask why, Blessed Lord, it is because perishing is not one, not two, not multiplicity, and not diversity. For that reason, the perishing of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].

“Blessed Lord, whatever may be called physical forms, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings, perceptions, formative predispositions, or consciousness, that may be counted among phenomena that are not two F.354.a and undiminished. Whatever may be called the eyes, that may be counted among phenomena that are not two and undiminished. Whatever may be called the ears, nose, tongue, body, or mental faculty, that may be counted among phenomena that are not two and undiminished. Whatever may be called sights, that may be counted among phenomena that are not two and undiminished. Whatever may be called sounds, odors, tastes, tangibles, or mental phenomena, that may be counted among phenomena that are not two and undiminished. Whatever may be called visual consciousness, that may be counted among phenomena that are not two and undiminished. Whatever may be called auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness, that may be counted among phenomena that are not two and undiminished. Whatever may be called visually compounded sensory contact, that may be counted among phenomena that are not two and undiminished. Whatever may be called aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings due to sensory contact that is visually compounded, that may be counted among phenomena that are not two and undiminished. Whatever may be called feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded,F.354.b feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, or feelings due to sensory contact that is mentally compounded, that may be counted among phenomena that are not two and undiminished.

Anything said to constitute the applications of mindfulness, that may be counted among phenomena that are not two and undiminished. Whatever may be called the noble eightfold path [and so forth], that may be counted among phenomena that are not two and undiminished. Whatever may be called the eighteen distinct qualities of the buddhas [and so forth], that may be counted among phenomena that are not two and undiminished. Whatever may be called all-aspect omniscience, that may be counted among phenomena that are not two and undiminished.”^[242]

Chapter 13: Subhūti

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the perfection of wisdom, how do they investigate these phenomena? Venerable Subhūti, what is a bodhisattva great being? What is the perfection of wisdom? What is that investigation?”

The venerable Subhūti replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you ask what is a bodhisattva. The term bodhisattva is employed because it designates a being (sattva) who is enlightened (bodhi). It is on the basis of their enlightenment that bodhisattvas know the aspects of all phenomena, but they are without attachment to those phenomena. F.355.a If you ask what are the aspects of the phenomena that they know, they know the principle of physical forms, yet they are without attachment to them. They know the aspects of feelings, perceptions, formative predispositions, and consciousness, yet they are without attachment to them. They know the aspects of the sense fields, the sensory elements, and the links of dependent origination, yet they are without attachment to them. They know the aspects of the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, yet they are without attachment to them. They know the aspects 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, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, yet they are without attachment to them.”

“Venerable Subhūti, what are the aspects of all phenomena?”

“Venerable Śāradvatīputra,” replied Subhūti, “the aspects, characteristics, and signs whereby phenomena are shaped, and through which conditioned and unconditioned phenomena, including sights, sounds, odors, tastes, and tangibles, or external and internal phenomena, are known—these are called the aspects of all phenomena.

“Venerable Śāradvatīputra, you also asked what is the perfection of wisdom. {Dt.257} Venerable Śāradvatīputra, the expression perfection of wisdom denotes that which is far removed.^[243]F.355.b If you ask from what it is far removed, Venerable Śāradvatīputra, it is far removed from the aggregates. This is why it is said to be far removed. It is far removed from the sense fields and the sensory elements. This is why it is said to be far removed. It is far removed from all afflicted mental states, from all sorts of opinions, and from the six classes of living beings. This is why it is said to be far removed. It is far removed from the perfection of generosity. This is why it is said to be far removed. It is far removed from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. This is why it is said to be far removed.

“It is far removed from the emptiness of internal phenomena. This is why it is said to be far removed. It is far removed from the emptiness of external phenomena. This is why it is said to be far removed. It is far removed from the emptiness of external and internal phenomena. This is why it is said to be far removed. It is far removed from [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. This is why it is said to be far removed.

“It is far removed from the applications of mindfulness. This is why it is said to be far removed. It is far removed from the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. This is why it is said to be far removed. It is far removed from 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, F.356.a the meditative stabilities, and the dhāraṇī gateways, This is why it is said to be far removed. It is far removed from the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge and the distinct qualities of the buddhas. This is why it is said to be far removed. It is far removed from [the spiritual goals], up to and including all-aspect omniscience. This is why it is said to be far removed. Those, Venerable Śāradvatīputra, are the formulations explaining how the perfection of wisdom is far removed.

“Venerable Śāradvatīputra, you also asked what constitutes investigation. Venerable Śāradvatīputra, in this context, when bodhisattva great beings practice the perfection of wisdom, they do not investigate the notion that physical forms are permanent, or the notion that they are impermanent. They do not investigate the notion that physical forms are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that physical forms constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that physical forms are pleasant, or the notion that they are unpleasant. They do not investigate the notion that physical forms are empty, or the notion that they are not empty. They do not investigate the notion that physical forms are with signs, or the notion that they are without signs. They do not investigate the notion that physical forms have aspirations, or that they are without aspirations. They do not investigate the notion that physical forms are at peace, or the notion that they are not at peace. They do not investigate the notion that physical forms are void, or the notion that they are not void.^[244]

“They do not investigate the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or the notion that they are impermanent. They do not investigate the notion that these aggregates are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these aggregates constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these aggregates are pleasant, or the notion that they are unpleasant. F.356.b They do not investigate the notion that these aggregates are empty, or the notion that they are not empty. They do not investigate the notion that these aggregates are with signs, or the notion that they are without signs. They do not investigate the notion that these aggregates have aspirations, or that they are without aspirations. They do not investigate the notion that these aggregates are at peace, or the notion that they are not at peace. They do not investigate the notion that these aggregates are void, or the notion that they are not void.

“They do not investigate the notion that the eyes are permanent, or the notion that they are impermanent. They do not investigate the notion that the eyes are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that the eyes constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that the eyes are pleasant, or the notion that they are unpleasant. They do not investigate the notion that the eyes are empty, or the notion that they are not empty. They do not investigate the notion that the eyes are with signs, or the notion that they are without signs. They do not investigate the notion that the eyes have aspirations, or that they are without aspirations. They do not investigate the notion that the eyes are at peace, or the notion that they are not at peace. They do not investigate the notion that the eyes are void, or the notion that they are not void.

“They do not investigate the notion that the ears, nose, tongue, body, and mental faculty are permanent, or the notion that they are impermanent. They do not investigate the notion that these sense organs are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these sense organs constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these sense organs are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these sense organs are empty, or the notion that they are not empty. They do not investigate the notion that these sense organs are with signs, or the notion that they are without signs. They do not investigate the notion that these sense organs have aspirations, or that they are without aspirations. They do not investigate the notion that these sense organs are at peace, or the notion that they are not at peace. They do not investigate the notion that these sense organs are void, or the notion that they are not void.

“They do not investigate the notion that sights are permanent, or the notion that they are impermanent. They do not investigate the notion that sights are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that sights constitute a self, or the notion that they constitute a nonself. F.357.a They do not investigate the notion that sights are pleasant, or the notion that they are unpleasant. They do not investigate the notion that sights are empty, or the notion that they are not empty. They do not investigate the notion that sights are with signs, or the notion that they are without signs. They do not investigate the notion that sights have aspirations, or that they are without aspirations. They do not investigate the notion that sights are at peace, or the notion that they are not at peace. They do not investigate the notion that sights are void, or the notion that they are not void.

“They do not investigate the notion that sounds, odors, tastes, tangibles, and mental phenomena are permanent, or the notion that they are impermanent. They do not investigate the notion that these sense objects are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these sense objects constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these sense objects are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these sense objects are empty, or the notion that they are not empty. They do not investigate the notion that these sense objects are with signs, or the notion that they are without signs. They do not investigate the notion that these sense objects have aspirations, or that they are without aspirations. They do not investigate the notion that these sense objects are at peace, or the notion that they are not at peace. They do not investigate the notion that these sense objects are void or the notion that they are not void.

“They do not investigate the notion that visual consciousness is permanent, or the notion that it is impermanent. They do not investigate the notion that visual consciousness is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that visual consciousness constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that visual consciousness is pleasant, or the notion that it is unpleasant. They do not investigate the notion that visual consciousness is empty, or the notion that it is not empty. They do not investigate the notion that visual consciousness is with signs, or the notion that it is without signs. They do not investigate the notion that visual consciousness has aspirations, or that it is without aspirations. They do not investigate the notion that visual consciousness is at peace, or the notion that it is not at peace. They do not investigate the notion that visual consciousness is void, or the notion that it is not void.

“They do not investigate the notion that auditory consciousness, olfactory consciousness, F.357.b gustatory consciousness, tactile consciousness, and mental consciousness are permanent, or the notion that they are impermanent. They do not investigate the notion that these aspects of engaged consciousness are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these aspects of engaged consciousness constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these aspects of engaged consciousness are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these aspects of engaged consciousness are empty, or the notion that they are not empty. They do not investigate the notion that these aspects of engaged consciousness are with signs, or the notion that they are without signs. They do not investigate the notion that these aspects of engaged consciousness have aspirations, or that they are without aspirations. They do not investigate the notion that these aspects of engaged consciousness are at peace, or the notion that they are not at peace. They do not investigate the notion that these aspects of engaged consciousness are void, or the notion that they are not void.

“They do not investigate the notion that visually compounded sensory contact is permanent, or the notion that it is impermanent. They do not investigate the notion that visually compounded sensory contact is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that visually compounded sensory contact constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that visually compounded sensory contact is pleasant, or the notion that it is unpleasant. They do not investigate the notion that visually compounded sensory contact is empty, or the notion that it is not empty. They do not investigate the notion that visually compounded sensory contact is with signs, or the notion that it is without signs. They do not investigate the notion that visually compounded sensory contact has aspirations, or that it is without aspirations. They do not investigate the notion that visually compounded sensory contact is at peace, or the notion that it is not at peace. They do not investigate the notion that visually compounded sensory contact is void, or the notion that it is not void.

“They do not investigate the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are permanent, or the notion that they are impermanent. They do not investigate the notion that these aspects of sensory contact are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these aspects of sensory contact constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these aspects of sensory contact are pleasant, or the notion that they are unpleasant. F.358.a They do not investigate the notion that these aspects of sensory contact are empty, or the notion that they are not empty. They do not investigate the notion that these aspects of sensory contact are with signs, or the notion that they are without signs. They do not investigate the notion that these aspects of sensory contact have aspirations, or that they are without aspirations. They do not investigate the notion that these aspects of sensory contact are at peace, or the notion that they are not at peace. They do not investigate the notion that these aspects of sensory contact are void, or the notion that they are not void.

“They do not investigate the notion that feelings due to sensory contact that is visually compounded are permanent, or the notion that they are impermanent. They do not investigate the notion that feelings due to sensory contact that is visually compounded are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that feelings due to sensory contact that is visually compounded constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that feelings due to sensory contact that is visually compounded are pleasant, or the notion that they are unpleasant. They do not investigate the notion that feelings due to sensory contact that is visually compounded are empty, or the notion that they are not empty. They do not investigate the notion that feelings due to sensory contact that is visually compounded are with signs, or the notion that they are without signs. They do not investigate the notion that feelings due to sensory contact that is visually compounded have aspirations, or that they are without aspirations. They do not investigate the notion that feelings due to sensory contact that is visually compounded are at peace, or the notion that they are not at peace. They do not investigate the notion that feelings due to sensory contact that is visually compounded are void, or the notion that they are not void.

“They do not investigate the notion that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are permanent, or the notion that they are impermanent. They do not investigate the notion that these feelings are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these feelings constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these feelings are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these feelings are empty, or the notion that they are not empty. They do not investigate the notion that these feelings are with signs, or the notion that they are without signs. They do not investigate the notion that these feelings have aspirations, or that they are without aspirations. They do not investigate the notion that these feelings are at peace, or the notion that they are not at peace. F.358.b They do not investigate the notion that these feelings are void, or the notion that they are not void.

“They do not investigate the notion that the earth element is permanent, or the notion that it is impermanent. They do not investigate the notion that the earth element is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that the earth element constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that the earth element is pleasant, or the notion that it is unpleasant. They do not investigate the notion that the earth element is empty, or the notion that it is not empty. They do not investigate the notion that the earth element is with signs, or the notion that it is without signs. They do not investigate the notion that the earth element has aspirations, or that it is without aspirations. They do not investigate the notion that the earth element is at peace, or the notion that it is not at peace. They do not investigate the notion that the earth element is void, or the notion that it is not void.

“They do not investigate the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are permanent or the notion that they are impermanent. They do not investigate the notion that these elements are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these elements constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these elements are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these elements are empty, or the notion that they are not empty. They do not investigate the notion that these elements are with signs, or the notion that they are without signs. They do not investigate the notion that these elements have aspirations, or that they are without aspirations. They do not investigate the notion that these elements are at peace, or the notion that they are not at peace. They do not investigate the notion that these elements are void, or the notion that they are not void.

“They do not investigate the notion that ignorance is permanent, or the notion that it is impermanent. They do not investigate the notion that ignorance is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that ignorance constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that ignorance is pleasant, or the notion that it is unpleasant. They do not investigate the notion that ignorance is empty, or the notion that it is not empty. They do not investigate the notion that ignorance is with signs, or the notion that it is without signs. F.359.a They do not investigate the notion that ignorance has aspirations, or that it is without aspirations. They do not investigate the notion that ignorance is at peace, or the notion that it is not at peace. They do not investigate the notion that ignorance is void, or the notion that it is not void.

“They do not investigate the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are permanent, or the notion that they are impermanent. They do not investigate the notion that these links are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these links constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these links are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these links are empty, or the notion that they are not empty. They do not investigate the notion that these links are with signs, or the notion that they are without signs. They do not investigate the notion that these links have aspirations, or that they are without aspirations. They do not investigate the notion that these links are at peace, or the notion that they are not at peace. They do not investigate the notion that these links are void, or the notion that they are not void.

“They do not investigate the notion that the perfection of generosity is permanent, or the notion that it is impermanent. They do not investigate the notion that the perfection of generosity is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that the perfection of generosity constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that the perfection of generosity is pleasant, or the notion that it is unpleasant. They do not investigate the notion that the perfection of generosity is empty, or the notion that it is not empty. They do not investigate the notion that the perfection of generosity is with signs, or the notion that it is without signs. They do not investigate the notion that the perfection of generosity has aspirations, or that it is without aspirations. They do not investigate the notion that the perfection of generosity is at peace, or the notion that it is not at peace. They do not investigate the notion that the perfection of generosity is void, or the notion that it is not void.

“They do not investigate the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and F.359.b the perfection of wisdom are permanent, or the notion that they are impermanent. They do not investigate the notion that these perfections are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these perfections constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these perfections are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these perfections are empty, or the notion that they are not empty. They do not investigate the notion that these perfections are with signs, or the notion that they are without signs. They do not investigate the notion that these perfections have aspirations, or that they are without aspirations. They do not investigate the notion that these perfections are at peace, or the notion that they are not at peace. They do not investigate the notion that these perfections are void, or the notion that they are not void.

“They do not investigate the notion that the emptiness of internal phenomena is permanent, or the notion that it is impermanent. They do not investigate the notion that the emptiness of internal phenomena is imbued with happiness, or the notion that it is imbued with suffering. They do not investigate the notion that the emptiness of internal phenomena constitutes a self, or the notion that it constitutes a nonself. They do not investigate the notion that the emptiness of internal phenomena is pleasant, or the notion that it is unpleasant. They do not investigate the notion that the emptiness of internal phenomena is empty, or the notion that it is not empty. They do not investigate the notion that the emptiness of internal phenomena is with signs, or the notion that it is without signs. They do not investigate the notion that the emptiness of internal phenomena has aspirations, or that it is without aspirations. They do not investigate the notion that the emptiness of internal phenomena is at peace, or the notion that it is not at peace. They do not investigate the notion that the emptiness of internal phenomena is void, or the notion that it is not void.

“They do not investigate the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are permanent, or the notion that they are impermanent. They do not investigate the notion that these aspects of emptiness are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these aspects of emptiness constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these aspects of emptiness are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these aspects of emptiness are empty, or the notion that they are not empty. They do not investigate the notion that these aspects of emptiness are with signs, or the notion that they are without signs. They do not investigate the notion that these aspects of emptiness have aspirations, or that they are without aspirations. They do not investigate the notion that these aspects of emptiness are at peace, or the notion that they are not at peace. F.360.a They do not investigate the notion that these aspects of emptiness are void, or the notion that they are not void.

“They do not investigate the notion that the applications of mindfulness are permanent, or the notion that they are impermanent. They do not investigate the notion that the applications of mindfulness are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that the applications of mindfulness constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that the applications of mindfulness are pleasant, or the notion that they are unpleasant. They do not investigate the notion that the applications of mindfulness are empty, or the notion that they are not empty. They do not investigate the notion that the applications of mindfulness are with signs, or the notion that they are without signs. They do not investigate the notion that the applications of mindfulness have aspirations, or that they are without aspirations. They do not investigate the notion that the applications of mindfulness are at peace, or the notion that they are not at peace. They do not investigate the notion that the applications of mindfulness are void, or the notion that they are not void.

“They do not investigate the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are permanent, or the notion that they are impermanent. They do not investigate the notion that these causal attributes are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these causal attributes constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these causal attributes are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these causal attributes are empty, or the notion that they are not empty. They do not investigate the notion that these causal attributes are with signs, or the notion that they are without signs. They do not investigate the notion that these causal attributes have aspirations, or that they are without aspirations. They do not investigate the notion that these causal attributes are at peace, or the notion that they are not at peace. They do not investigate the notion that these causal attributes are void, or the notion that they are not void.

“They do not investigate the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, F.360.b the 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 are permanent, or the notion that they are impermanent. They do not investigate the notion that these fruitional attributes are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these fruitional attributes constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these fruitional attributes are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these fruitional attributes are empty, or the notion that they are not empty. They do not investigate the notion that these fruitional attributes are with signs, or the notion that they are without signs. They do not investigate the notion that these fruitional attributes have aspirations, or that they are without aspirations. They do not investigate the notion that these fruitional attributes are at peace, or the notion that they are not at peace. They do not investigate the notion that these fruitional attributes are void, or the notion that they are not void.

“They do not investigate the notion that [the spiritual goals], up to and including all-aspect omniscience, are permanent, or the notion that they are impermanent. They do not investigate the notion that these spiritual goals are imbued with happiness, or the notion that they are imbued with suffering. They do not investigate the notion that these spiritual goals constitute a self, or the notion that they constitute a nonself. They do not investigate the notion that these spiritual goals are pleasant, or the notion that they are unpleasant. They do not investigate the notion that these spiritual goals are empty, or the notion that they are not empty. They do not investigate the notion that these spiritual goals are with signs, or the notion that they are without signs. They do not investigate the notion that these spiritual goals have aspirations, or that they are without aspirations. They do not investigate the notion that these spiritual goals are at peace, or the notion that they are not at peace. They do not investigate the notion that these spiritual goals are void, or the notion that they are not void. So it is, Venerable Śāradvatīputra, that when bodhisattva great beings practice the perfection of wisdom, F.361.a they investigate those phenomena in that noninvestigative manner.”

The venerable Śāradvatīputra asked, “Venerable Subhūti, why do you say that the nonarising of physical forms is not physical forms, and that the nonarising of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]? Venerable Subhūti, why do you say that the nonarising of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, all the factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, {Dt.258} the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and all-aspect omniscience is not all-aspect omniscience [and so forth]?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms. That which is empty is not physical forms, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of physical forms is not physical forms. Venerable Śāradvatīputra, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. That which is empty is not consciousness [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how F.361.b the nonarising of consciousness [and so forth] is not consciousness [and so forth].

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. That which is empty is not the links of dependent origination [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the links of dependent origination [and so forth] is not the links of dependent origination [and so forth].

“Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity. That which is empty is not the perfection of generosity, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the perfection of generosity is not the perfection of generosity.

“Venerable Śāradvatīputra, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. That which is empty is not the perfection of wisdom [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth].

“Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. That which is empty is not the emptiness of internal phenomena, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the emptiness of internal phenomena is not the emptiness of internal phenomena. Venerable F.362.a Śāradvatīputra, the emptiness of external phenomena is empty of the emptiness of external phenomena. That which is empty is not the emptiness of external phenomena, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the emptiness of external phenomena is not the emptiness of external phenomena. Venerable Śāradvatīputra, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. That which is empty is not the emptiness of external and internal phenomena, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Venerable Śāradvatīputra, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. That which is empty is not the emptiness of the essential nature of nonentities [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the emptiness of the essential nature of nonentities [and so forth] is not the emptiness of the essential nature of nonentities [and so forth].

“Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness. That which is empty is not the applications of mindfulness, nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the applications of mindfulness is not the applications of mindfulness. Venerable Śāradvatīputra, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth]. That which is empty is not the noble eightfold path [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the noble eightfold path [and so forth] is not the noble eightfold path [and so forth]. Venerable Śāradvatīputra, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation,F.362.b the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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 are empty of the distinct qualities of the buddhas [and so forth]. That which is empty is not the distinct qualities of the buddhas [and so forth], nor does it arise. That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of the distinct qualities of the buddhas [and so forth] is not the distinct qualities of the buddhas [and so forth]. Venerable Śāradvatīputra, [the spiritual goals], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth]. That which is empty is not all-aspect omniscience [and so forth], nor does it arise.

That, Venerable Śāradvatīputra, is the formulation explaining how the nonarising of all-aspect omniscience [and so forth] is not all-aspect omniscience [and so forth].”

“Venerable Subhūti, why do you say that the perishing of physical forms is not physical forms; that the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]; and that the perishing of the sense fields, the sensory elements, the links of dependent origination, all the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, F.363.a 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 is not the distinct qualities of the buddhas [and so forth]? Why do you say that the perishing of [the spiritual goals], up to and including all-aspect omniscience, are not all-aspect omniscience [and so forth]?”

“Venerable Śāradvatīputra,” replied Subhūti, “it is because all phenomena that are perishable, that constitute physical forms, and that are not divisible into two, and [similarly all phenomena] that are perishable, that constitute feelings, perceptions, formative predispositions, and consciousness, and that are not divisible into two, are neither conjoined nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.

“All phenomena that are perishable, that constitute the sense fields, the sensory elements, and the links of dependent origination, and that are not divisible into two, are neither conjoined nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.

“All phenomena that are perishable, that constitute the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, F.363.b the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the spiritual goals], up to and including all-aspect omniscience, and that are not divisible into two, are neither conjoined nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.

“Those, Venerable Śāradvatīputra, are the formulations explaining how the perishing of physical forms is not physical forms, and the perishing of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The perishing of the sense fields, the sensory elements, and the links of dependent origination is not the links of dependent origination [and so forth]. The perishing of the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the spiritual goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].”

“Subhūti, why do you say that whatever may be called physical forms, that may be counted as not two?^[245]F.364.a Why do you say that whatever may be called feelings, perceptions, formative predispositions, or consciousness, that may be counted as not two? Why do you say that anything said to be anything up to and including all-aspect omniscience is categorized as not two?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are not one distinct thing, and nonarising another.{Dt.259} The nature of nonarising is indeed physical forms. The nature of physical forms is indeed nonarising. That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called physical forms, that may be counted as not two. Similarly, feelings, perceptions, formative predispositions, and consciousness, too, are not one distinct thing, and nonarising another. The nature of nonarising is indeed consciousness [and so forth]. The nature of consciousness [and so forth] is indeed nonarising. That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called consciousness [and so forth], that may be counted as not two. Similarly, the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and 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 are not one distinct thing,F.364.b and nonarising another. The nature of nonarising is indeed the distinct qualities of the buddhas [and so forth]. The nature of the distinct qualities of the buddhas [and so forth] is indeed nonarising. That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called the distinct qualities of the buddhas [and so forth], that may be counted as not two. Similarly, [the spiritual goals], up to and including all-aspect omniscience, are not one distinct thing, and nonarising another.

The nature of nonarising is indeed all-aspect omniscience [and so forth]. The nature of all-aspect omniscience [and so forth] is indeed nonarising. That, Venerable Śāradvatīputra, is the formulation explaining how whatever may be called all-aspect omniscience, that may be counted as not two.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, owing to the utter purity [of physical forms], they do observe the nonarising of physical forms. Owing to their utter purity, they do observe the nonarising of feelings, perceptions, formative predispositions, and consciousness. Owing to their utter purity, they do observe the nonarising of the sense fields, the sensory elements, and the links of dependent origination. Owing to its utter purity, they do observe the nonarising of the perfection of generosity. Owing to their utter purity, they do observe the nonarising of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Owing to its utter purity, they do observe the nonarising of the emptiness of internal phenomena.F.365.a Owing to their utter purity, they do observe the nonarising of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Owing to their utter purity, they do observe the nonarising of the applications of mindfulness. Owing to their utter purity, they do observe the nonarising of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Owing to their utter purity, they do 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.

Owing to their utter purity, they do observe the nonarising of [the spiritual goals], up to and including all-aspect omniscience. Owing to their utter purity, they do observe the nonarising of ordinary persons. Owing to their utter purity, they do observe the nonarising of the attributes of ordinary persons. Owing to their utter purity, they do observe the nonarising of those who have entered the stream to nirvāṇa and of the attributes of those who have entered the stream to nirvāṇa. Owing to their utter purity, they do observe the nonarising of those who are destined for only one more rebirth, of the attributes of those who are destined for only one more rebirth, of those who are no longer subject to rebirth, of the attributes of those who are no longer subject to rebirth, of the arhats, of the attributes of the arhats, of the pratyekabuddhas, of the attributes of the pratyekabuddhas,F.365.b of the bodhisattvas, of the attributes of the bodhisattvas, and of the buddhas. Owing to their utter purity, they do observe the nonarising of the attributes of the buddhas.”

The venerable Śāradvatīputra then addressed the venerable Subhūti as follows: “Venerable Subhūti, as I understand the meaning of your words, physical forms are indeed nonarising. Feelings, perceptions, formative predispositions, and consciousness are also nonarising. The sense fields are also nonarising. The sensory elements are also nonarising. The links of dependent origination are also nonarising. The perfections are also nonarising. All the aspects of emptiness are also nonarising. The thirty-seven factors of enlightenment are also nonarising. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are also nonarising. The aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are also nonarising. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are also nonarising. [The spiritual goals], up to and including all-aspect omniscience, are also nonarising. Ordinary persons are also nonarising. The attributes of ordinary persons are also nonarising. Those who have entered the stream to nirvāṇa are also nonarising. The attributes of those who have entered the stream to nirvāṇa are also nonarising. Those who are destined for only one more rebirth are also nonarising. The attributes of those who are destined for only one more rebirth are also nonarising. Those who are no longer subject to rebirth are also nonarising. The attributes of those who are no longer subject to rebirth are also nonarising. The arhats are also nonarising. The attributes of the arhats are also nonarising. The pratyekabuddhas are also nonarising.

F.366.a The attributes of the pratyekabuddhas are also nonarising. The bodhisattvas are also nonarising. The attributes of the bodhisattvas are also nonarising. The buddhas are also nonarising. The attributes of the buddhas are also nonarising. If that is so, Venerable Subhūti—if physical forms do not arise; if [all phenomena, and all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, also do not arise; if [the spiritual goals], up to and including all-aspect omniscience, also do not arise; if ordinary persons also do not arise; if the attributes of ordinary persons also do not arise; if those who have entered the stream to nirvāṇa and their attributes also do not arise; if those who are destined for only one more rebirth and their attributes also do not arise; if those who are no longer subject to rebirth and their attributes also do not arise; if the arhats and their attributes also do not arise; if the pratyekabuddhas and their attributes also do not arise; if the bodhisattvas and their attributes also do not arise; and if the buddhas and their attributes also do not arise—then indeed those who follow the vehicle of the śrāvakas would have already attained 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, and arhatship. Those who follow the vehicle of the pratyekabuddhas, too, would have already attained their individual enlightenment. Also, bodhisattva great beings would have already attained all-aspect omniscience. The five classes of living beings would not even be differentiated. Bodhisattva great beings would have already attained the five degrees of enlightenment.^[246]

“Venerable Subhūti, if all phenomena are nonarising, why should those entering the stream to nirvāṇa {Dt.260} cultivate the path in order to abandon the three fetters?^[247] Why should those destined for only one more rebirth cultivate the path in order to attenuate desire, hatred, and delusion? F.366.b Why should those no longer subject to rebirth cultivate the path in order to abandon the five fetters associated with the lower realms? Why should arhats cultivate the path in order to abandon the five fetters associated with the higher realms? Why should followers of the vehicle of the pratyekabuddhas cultivate the path for the sake of individual enlightenment? Why should bodhisattva great beings practice austerity and undergo sufferings for the sake of beings? Why should the tathāgatas attain consummate buddhahood in unsurpassed, complete enlightenment? Why should the tathāgatas turn the wheel of the Dharma?”

The venerable Subhūti then replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, I do not hold that nonarising phenomena have attainments or comprehension. I do not hold that in nonarising there are individuals entering the stream to nirvāṇa, nor do I hold that the fruit of entering the stream to nirvāṇa is to be actualized in it. I do not hold that in nonarising there are individuals destined for only one more rebirth, nor do I hold that the fruit of being destined for only one more rebirth is to be actualized in it. I do not hold that in nonarising there are individuals no longer subject to rebirth, nor do I hold that the fruit of no longer being subject to rebirth is to be actualized in it. I do not hold that in nonarising there are arhats, nor do I hold that arhatship is to be actualized in it. I do not hold that in nonarising there are pratyekabuddhas, nor do I hold that individual enlightenment is to be actualized in it.

“Venerable Śāradvatīputra, I do not hold that bodhisattva great beings maintain the practice of austerity. Bodhisattva great beings do not engage in it with the perception of hardship. If you ask why, Venerable Śāradvatīputra, when the perception of hardship develops, F.367.a it will not be possible to act for the benefit of immeasurable, countless beings. On the contrary, Venerable Śāradvatīputra, by developing the perception of beings as their mother, the perception [of beings] as their father, the perception [of beings] as themselves, and the perception [of beings] as their child, they are capable of acting for the benefit of immeasurable, countless beings, without apprehending anything. Bodhisattva great beings set their minds on enlightenment in that manner. Just as the notion of individual selves is entirely nonexistent in all respects, and is nonapprehensible, in the same manner they should develop this perception with regard to all inner and outer phenomena. Having developed their perceptions in that manner, the notion of hardship^[248] will not arise. If you ask why, it is because they neither acquire nor do they maintain any phenomena.

“Venerable Śāradvatīputra, I do not hold that in nonarising there are tathāgatas, nor do I hold that unsurpassed, complete enlightenment is to be brought into being in it. If the tathāgatas were to turn the wheel of the Dharma, there is nothing at all that would be obtained or that should be attained on the basis of phenomena that are nonarising.”

“Venerable Subhūti, do you hold that attainment will ensue on the basis of phenomena that are arising, or else do you hold that attainment will ensue on the basis of phenomena that are nonarising?” {Dt.261}

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that attainment will ensue on the basis of phenomena that are arising, nor do I hold that attainment will ensue on the basis of phenomena that are nonarising.”

“Venerable Subhūti, is there no attainment? Is there no clear realization?”

“Venerable Śāradvatīputra, there is indeed attainment and there is clear realization, but not on the basis of either of those two. Yet, Venerable Śāradvatīputra, attainment or clear realization is designated in accordance with worldly conventions. F.367.b Those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, pratyekabuddhas, bodhisattvas, and buddhas are also designated according to worldly convention. But, ultimately, there is nothing that is designated as attainment or clear realization; or individuals entering the stream to nirvāṇa, destined for only one more rebirth, or no longer subject to rebirth; or arhats, pratyekabuddhas, bodhisattvas, or buddhas.” {Dt.262}

“Venerable Subhūti, as attainment and clear realization are designated according to worldly convention, is it the case that the five classes of living beings are also differentiated owing to worldly convention but not in ultimate reality?”

“Venerable Śāradvatīputra, that is so! Just as attainment and clear realization are designated according to worldly convention, it is the case that the five classes of living beings also are differentiated owing to worldly convention but not in ultimate reality. If you ask why, Venerable Śāradvatīputra, in ultimate reality there are no past actions, no ripening of past actions, no arising, no ceasing, no affliction, and no purification.”

“Venerable Subhūti, do nonarising phenomena arise, or else do arising phenomena arise?”

“Venerable Śāradvatīputra,” replied Subhūti, “I do not hold that nonarising phenomena arise, nor do I hold that arising phenomena arise.” B26

“Venerable Subhūti, what nonarising phenomena do you hold not to arise?”

“Venerable Śāradvatīputra, I do not hold that nonarising physical forms, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that nonarising feelings, perceptions, F.368.a formative predispositions, and consciousness, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that the nonarising sense fields, sensory elements, links of dependent origination, perfections, factors conducive to enlightenment, truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways to liberation—emptiness, signlessness, and wishlessness—extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, and distinct qualities of the buddhas, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that the nonarising [spiritual goals], up to and including all-aspect omniscience, which are empty of inherent existence, arise.”

“Venerable Subhūti, what arising phenomena do you hold not to arise?”

“Venerable Śāradvatīputra, I do not hold that arising physical forms, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that arising feelings, perceptions, formative predispositions, and consciousness, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that arising sense fields, sensory elements, links of dependent origination, perfections, factors conducive to enlightenment, truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, F.368.b aspects of liberation, serial steps of meditative absorption, gateways to liberation—emptiness, signlessness, and wishlessness—extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, and distinct qualities of the buddhas, which are empty of inherent existence, arise. Venerable Śāradvatīputra, I do not hold that arising [spiritual goals], up to and including all-aspect omniscience, which are empty of inherent existence, arise.”

“Venerable Subhūti, does arising arise, or else, does nonarising arise?”^[249]

“Venerable Śāradvatīputra, arising does not arise, nor does nonarising arise. If you ask why, Venerable Śāradvatīputra, it is because both phenomena that arise and phenomena that are nonarising are neither conjoined, nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics. Those, Venerable Śāradvatīputra, are the formulations explaining how arising does not arise, nor does nonarising arise.”

The venerable Śāradvatīputra then asked, “Venerable Subhūti, if are you inspired to say that nonarising phenomena are indeed nonarising phenomena, then, Venerable Subhūti, are you inspired also to say that there is no arising with respect to nonarising phenomena?”^[250]

“Venerable Śāradvatīputra,” replied Subhūti, “you ask whether I am inspired to say that nonarising phenomena are indeed nonarising phenomena. In that regard, Venerable Śāradvatīputra, I am not inspired^[251] to say that nonarising phenomena are indeed nonarising phenomena. Nor am I inspired,^[252] Venerable Śāradvatīputra, to say that there is no arising with respect to nonarising phenomena. F.369.a If you ask why, Venerable Śāradvatīputra, it is because nonarising phenomena, the absence of arising, the act of inspired speech, the statements that are expressed, and the phenomena that do not arise are all neither conjoined, nor disjoined, and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.”

“Venerable Subhūti, is it then the case that those statements are nonarising, that the act of inspired speech is also nonarising, and that those phenomena about which you were inspired to say what you said are also nonarising?”

“Venerable Śāradvatīputra, it is so! Those statements are nonarising, the act of inspired speech is nonarising, and those phenomena about which I was inspired to say what I said are also nonarising. If you ask why, Venerable Śāradvatīputra, it is because physical forms are nonarising. Feelings, perceptions, formative predispositions, and consciousness are nonarising. The eyes are nonarising. The ears, nose, tongue, body, and mental faculty are nonarising. Sights are nonarising. Sounds, odors, tastes, tangibles, and mental phenomena are nonarising. Visual consciousness is nonarising. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are nonarising. Visually compounded sensory contact is nonarising. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are nonarising. Feelings due to sensory contact that is visually compounded are nonarising. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded,F.369.b feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally contacted, and feelings due to sensory contact that is mentally compounded are nonarising. The earth element is nonarising. The water element is nonarising. The fire element, the wind element, the space element, and the consciousness element are nonarising. Fundamental ignorance is nonarising. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are nonarising. The perfection of generosity is nonarising. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonarising.

The emptiness of internal phenomena is nonarising. The emptiness of external phenomena is nonarising. The emptiness of external and internal phenomena is nonarising. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonarising. The applications of mindfulness are nonarising. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonarising. 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and F.370.a the distinct qualities of the buddhas are nonarising. Those, Venerable Śāradvatīputra, are the formulations explaining how these statements are indeed nonarising, how the act of inspired speech, too, is nonarising, and how those phenomena about which there is the inspiration to make statements are also nonarising!”{Dt.263}

The venerable Śāradvatīputra then exclaimed, “Venerable Subhūti should rightly be established as foremost among those who teach the Dharma! If you ask why, it is because whatever the elder Subhūti is asked, in that regard he has no impediment!”

“Venerable Śāradvatīputra,” replied Subhūti, “it is the true nature of the śrāvakas of the Blessed One that they do not take any phenomena as their support. Whatever they are asked, in that regard they have no impediment! If you ask why, it is because all phenomena are without support.”

“Venerable Subhūti, in what way are all phenomena, being emptiness, without support?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, feelings, perceptions, formative predispositions, and consciousness, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, the eyes, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, the ears, the nose, the tongue, the body, and the mental faculty, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, sights, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, sounds, odors, tastes, F.370.b tangibles, and mental phenomena, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, visual consciousness, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, visually compounded sensory contact, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, feelings due to sensory contact that is visually compounded, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally contacted, and feelings due to sensory contact that is mentally compounded, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, the earth element, being empty of inherent existence, is internally F.371.a without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, the water element, the fire element, the wind element, the space element, and the consciousness element, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, ignorance, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, the perfection of generosity, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, the emptiness of internal phenomena, being empty of inherent existence, is internally without support, it is externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, the applications of mindfulness, F.371.b being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. Venerable Śāradvatīputra, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes]. 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, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, [the spiritual goals], up to and including all-aspect omniscience, being empty of inherent existence, are internally without support, they are externally without support, and there is no support apprehended outside these two [extremes].

“Venerable Śāradvatīputra, those are the formulations explaining how all phenomena are without support because they are empty of inherent existence. Venerable Śāradvatīputra, bodhisattva great beings who practice the six perfections should refine physical forms in that manner. They should refine feelings, perceptions, formative predispositions, and consciousness. They should refine the sense fields, the sensory elements, and the links of dependent origination. F.372.a They should refine the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They should refine [the spiritual goals], up to and including all-aspect omniscience.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, when bodhisattva great beings practice the six perfections, how do they refine the path to enlightenment?”

“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity is both mundane and supramundane. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are both mundane and supramundane.”

“Venerable Subhūti, what is the mundane perfection of generosity? What is the supramundane perfection of generosity?”

“Venerable F.372.b Śāradvatīputra,” replied Subhūti, “in this context, bodhisattva great beings practice generosity and, having become liberal donors, they offer food, drink, vehicles, clothing, flowers, garlands, incense, unguents, lodging, bedding, mats, utensils, medicines, and whatever other resources humans might need to virtuous ascetics, brahmin priests, the destitute, the starving, travelers, and to beggars who are in need of food [and so forth].{Dt.264} They offer their sons to those in need of sons. They offer their daughters to those in need of daughters. They offer their wives to those in need of wives. They offer the kingdom to those in need of kingdoms. They offer their heads to those in need of heads. They offer their limbs and appendages to those in need of limbs and appendages. They offer their flesh, blood, and marrow to those in need of flesh, blood, and marrow. In doing so, they practice liberality while adhering to their supports, thinking, ‘I am giving. They are receiving. This is generosity. I am without miserliness. I am a donor. I give everything. I obey the lord buddhas. I practice the perfection of generosity.’ Having given these gifts, they then dedicate them by way of apprehending,^[253] saying, ‘I dedicate these for the sake of unsurpassed, complete enlightenment, making common cause with all beings! Through this, the fruit of my gift, may these beings attain happiness in this lifetime! May they attain final nirvāṇa, where is no residue of the aggregates!’ However, in giving these gifts, they are tied by three fetters. What, you may ask, are the three? They comprise the notion of self, the notion of others, and the notion of the act of giving. This act of giving gifts, when tied by these three fetters, is called the mundane perfection of generosity.

If you ask why it is called the mundane perfection of generosity,F.373.a it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is designated as the mundane perfection of generosity.

“What, you may ask, is the supramundane perfection of generosity? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings offer gifts, they do not apprehend a self, they do not apprehend a recipient, and they do not apprehend a giving. They do not even rejoice in the ripening impact of their generosity. Śāradvatīputra, this is called bodhisattva great beings’ purity of the three spheres.

“Moreover, Venerable Śāradvatīputra, bodhisattva great beings offer gifts, and they offer those gifts to all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, but they do not observe even the slightest indication of anything. {Dt.265} This, Venerable Śāradvatīputra, is called the supramundane perfection of generosity. If you ask why it is called the supramundane perfection of generosity, it is because it moves beyond the mundane, it is superior to the mundane, and it transcends the mundane. For that reason, it is called the supramundane perfection of generosity.

“Venerable Śāradvatīputra, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are both mundane and supramundane.

“What, you may ask, is the mundane perfection of ethical discipline? F.373.b In this context, Venerable Śāradvatīputra, bodhisattva great beings maintain ethical discipline, and do so by adhering to supports, thinking, ‘I maintain ethical discipline for the sake of all beings. This is ethical discipline. I obey the buddhas.’ So saying, they maintain ethical discipline and are attached to three fetters comprising the notion of self, the notion of others, and the notion of ethical discipline. This is called the mundane perfection of ethical discipline. If you ask why it is called the mundane perfection of ethical discipline, it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is said to be mundane.

“What, you may ask, is the supramundane perfection of ethical discipline? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings maintain ethical discipline, they do not apprehend the self, they do not apprehend beings, and they do not apprehend ethical discipline. They do not even rejoice in the ripening impact of their ethical discipline and they offer it on behalf of all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, and they do not observe even the slightest indication [of anything]. This is called the supramundane perfection of ethical discipline. It is said to be supramundane because it does move beyond, sublimate, and transcend the mundane.

“What, you may ask, is the mundane perfection of tolerance? In this context, Venerable Śāradvatīputra, bodhisattva great beings cultivate tolerance, and F.374.a do so by adhering to supports, thinking, ‘I am cultivating tolerance for the sake of all beings. This is tolerance. I obey the buddhas.’ So saying, they cultivate tolerance and are attached to three fetters comprising the notion of self, the notion of others, and the notion of tolerance. This is called the mundane perfection of tolerance. If you ask why it is called the mundane perfection of tolerance, it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is said to be mundane.

“What, you may ask, is the supramundane perfection of tolerance? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings cultivate tolerance, they do not apprehend the self, they do not apprehend beings, and they do not apprehend tolerance. They do not even rejoice in the ripening impact of their tolerance and they offer it on behalf of all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, and they do not observe even the slightest indication of anything. This is called the supramundane perfection of tolerance. It is said to be supramundane because it does move beyond, sublimate, and transcend the mundane.

“What, you may ask, is the mundane perfection of perseverance? In this context, Venerable Śāradvatīputra, bodhisattva great beings undertake perseverance, and do so by adhering to supports, thinking, ‘I am undertaking perseverance for the sake of all beings. F.374.b This is the body. This is the mind. This is perseverance. I obey the buddhas.’ So saying, they undertake perseverance and are attached to three fetters comprising the notion of self, the notion of others, and the notion of perseverance. This is called the mundane perfection of perseverance. If you ask why it is called the mundane perfection of perseverance, it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is said to be mundane.

“What, you may ask, is the supramundane perfection of perseverance? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings undertake perseverance, they do not apprehend the self, they do not apprehend beings, and they do not apprehend perseverance. They do not even rejoice in the ripening impact of their perseverance and they offer it on behalf of all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, and they do not observe even the slightest indication of anything. This is called the supramundane perfection of perseverance. It is said to be supramundane because it does move beyond, sublimate, and transcend the mundane.

“What, you may ask, is the mundane perfection of meditative concentration? In this context, Venerable Śāradvatīputra, bodhisattva great beings are absorbed in meditative concentration, and do so by adhering to supports, thinking, ‘I am absorbed in meditative concentration for the sake of all beings. F.375.a This is meditative concentration. I obey the buddhas.’ So saying, they are absorbed in meditative concentration and are attached to three fetters comprising the notion of self, the notion of others, and the notion of meditative concentration. This is called the mundane perfection of meditative concentration. If you ask why it is called the mundane perfection of meditative concentration, it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is said to be mundane.

“What, you may ask, is the supramundane perfection of meditative concentration? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings are absorbed in meditative concentration, they do not apprehend the self, they do not apprehend beings, and they do not apprehend meditative concentration. They do not even rejoice in the ripening impact of their meditative concentration and they offer it on behalf of all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, and they do not observe even the slightest indication of anything. This is called the supramundane perfection of meditative concentration. It is said to be supramundane because it does move beyond, sublimate, and transcend the mundane.

“What, you may ask, is the mundane perfection of wisdom? In this context, Venerable Śāradvatīputra, bodhisattva great beings cultivate wisdom, and do so by adhering to supports, thinking, F.375.b ‘I am cultivating wisdom for the sake of all beings. This is wisdom. I obey the buddhas.’ So saying, they cultivate wisdom and are attached to three fetters comprising the notion of self, the notion of others, and the notion of wisdom. This is called the mundane perfection of wisdom. If you ask why it is called the mundane perfection of wisdom, it is because it does not move beyond, sublimate, or transcend the mundane. For that reason, it is said to be mundane.^[254]{Dt.266}

“What, you may ask, is the supramundane perfection of wisdom? It is the purity of the three spheres. If you ask what is the purity of the three spheres, in this context, Venerable Śāradvatīputra, when bodhisattva great beings cultivate the perfection of wisdom, they do not apprehend the self, they do not apprehend beings, and they do not apprehend wisdom. They do not even rejoice in the ripening impact of their wisdom and they offer it on behalf of all beings. Without apprehending those beings, they make their dedication for the sake of unsurpassed, complete enlightenment, and they do not observe even the slightest indication of anything. This is called the supramundane perfection of wisdom. It is said to be supramundane because it does move beyond, sublimate, and transcend the mundane.

“So it is, Venerable Śāradvatīputra, that bodhisattva great beings practice the six perfections and refine the path to enlightenment.”

“Venerable Subhūti, what is the bodhisattva great beings’ path to enlightenment?” {Dt.267}F.376.a

“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of generosity constitutes the bodhisattva great beings’ path to enlightenment. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom constitute the bodhisattva great beings’ path to enlightenment.

“Venerable Śāradvatīputra, the emptiness of internal phenomena constitutes the bodhisattva great beings’ path to enlightenment. The emptiness of external phenomena constitutes the path to enlightenment that bodhisattva great beings pursue. The emptiness of external and internal phenomena constitutes the bodhisattva great beings’ path to enlightenment. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, constitute the bodhisattva great beings’ path to enlightenment.

“Venerable Śāradvatīputra, the four applications of mindfulness constitute the bodhisattva great beings’ path to enlightenment. The four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path constitute the bodhisattva great beings’ path to enlightenment.

“Venerable Śāradvatīputra, the four truths of the noble ones constitute the bodhisattva great beings’ path to enlightenment. The four meditative concentrations, the four immeasurable attitudes, F.376.b the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways constitute the bodhisattva great beings’ path to enlightenment. The ten powers of the tathāgatas constitute the bodhisattva great beings’ path to enlightenment. The four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas constitute the bodhisattva great beings’ path to enlightenment.”

“Venerable Subhūti, well said! Well said! Which of the perfections is the efficacious power of this path to enlightenment?”

“Venerable Śāradvatīputra,” replied Subhūti, “it is the perfection of wisdom that generates the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, the attributes of the buddhas, and all virtuous attributes. Venerable Śāradvatīputra, the perfection of wisdom subsumes and is the subsumer of the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, the attributes of the buddhas, and all virtuous attributes. Venerable Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the past indeed attained manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom. Venerable Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the future F.377.a will indeed attain manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom. Venerable Śāradvatīputra, all the tathāgatas, arhats, completely awakened buddhas who are alive at the present time, residing in the world systems of the ten directions, indeed attain manifest buddhahood in unsurpassed, complete enlightenment, having practiced this perfection of wisdom.

“Venerable Śāradvatīputra, when the perfection of wisdom is explained, if bodhisattva great beings are without consternation or without stupidity, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings do engage in this way of life without apprehending anything, because they offer sanctuary to all beings and do not forsake any beings. One should know that these bodhisattva great beings are not separated from the attentiveness of great compassion.”

“Venerable Subhūti, if you hold that those who engage in this way of life are bodhisattva great beings because they focus their attention with great compassion and never part from focusing their attention, F.377.b then in that case, Venerable Subhūti, in that case all beings would indeed be bodhisattvas. {Dt.268} If you ask why would that be, Venerable Subhūti, it is because all beings never part from focusing their attention.”

“Venerable Śāradvatīputra, well said! Well said!” replied Subhūti. “Venerable Śāradvatīputra, you have grasped the very point of the question and what you say is quite true. If you ask why this is so, Venerable Śāradvatīputra, it is like this. One should know that attention is nonexistent because beings are nonexistent. One should know that attention is a nonentity because beings are nonentities. One should know that attention is without inherent existence because beings are without inherent existence. One should know that attention is emptiness because beings are emptiness. One should know that attention is void because beings are void. One should know that attention will not attain consummate buddhahood because beings will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because physical forms are nonexistent. One should know that attention is a nonentity because physical forms are nonentities. One should know that attention is without inherent existence because physical forms are without inherent existence. One should know that attention is emptiness because physical forms are emptiness. One should know that attention is void because physical forms are void. One should know that attention will not attain consummate buddhahood because physical forms will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because feelings, perceptions, formative predispositions, and consciousness are nonexistent. F.378.a One should know that attention is a nonentity because consciousness [and so forth] are nonentities. One should know that attention is without inherent existence because consciousness [and so forth] are without inherent existence. One should know that attention is emptiness because consciousness [and so forth] are emptiness. One should know that attention is void because consciousness [and so forth] are void. One should know that attention will not attain consummate buddhahood because consciousness [and so forth] will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the sense fields, the sensory elements, and the links of dependent origination are nonexistent. One should know that attention is a nonentity because the links of dependent origination [and so forth] are nonentities. One should know that attention is without inherent existence because the links of dependent origination [and so forth] are without inherent existence. One should know that attention is emptiness because the links of dependent origination [and so forth] are emptiness. One should know that attention is void because the links of dependent origination [and so forth] are void. One should know that attention will not attain consummate buddhahood because the links of dependent origination [and so forth] will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the perfection of generosity is nonexistent. One should know that attention is a nonentity because the perfection of generosity is a nonentity. One should know that attention is without inherent existence because the perfection of generosity is without inherent existence. One should know that attention is emptiness because the perfection of generosity is emptiness. One should know that attention is void because the perfection of generosity is void. F.378.b One should know that attention will not attain consummate buddhahood because the perfection of generosity will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonexistent. One should know that attention is a nonentity because the perfection of wisdom [and so forth] are nonentities. One should know that attention is without inherent existence because the perfection of wisdom [and so forth] are without inherent existence. One should know that attention is emptiness because the perfection of wisdom [and so forth] are emptiness. One should know that attention is void because the perfection of wisdom [and so forth] are void. One should know that attention will not attain consummate buddhahood because the perfection of wisdom [and so forth] will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the emptiness of internal phenomena is nonexistent.^[255] One should know that attention is a nonentity because the emptiness of internal phenomena is a nonentity. One should know that attention is without inherent existence because the emptiness of internal phenomena is without inherent existence. One should know that attention is emptiness because the emptiness of internal phenomena is emptiness. One should know that attention is void because the emptiness of internal phenomena is void. One should know that attention will not attain consummate buddhahood because the emptiness of internal phenomena will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonexistent. F.379.a One should know that attention is a nonentity because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonentities. One should know that attention is without inherent existence because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are without inherent existence. One should know that attention is emptiness because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are emptiness. One should know that attention is void because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are void. One should know that attention will not attain consummate buddhahood because [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the applications of mindfulness are nonexistent. One should know that attention is a nonentity because the applications of mindfulness are nonentities. One should know that attention is without inherent existence because the applications of mindfulness are without inherent existence. One should know that attention is emptiness because the applications of mindfulness are emptiness. One should know that attention is void because the applications of mindfulness are void. One should know that attention will not attain consummate buddhahood because the applications of mindfulness will not attain consummate buddhahood.

“Venerable Śāradvatīputra, one should know that attention is nonexistent because the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonexistent. One should know that attention is a nonentity because the noble eightfold path [and so forth] are nonentities. F.379.b One should know that attention is without inherent existence because the noble eightfold path [and so forth] are without inherent existence. One should know that attention is emptiness because the noble eightfold path [and so forth] are emptiness. One should know that attention is void because the noble eightfold path [and so forth] are void. One should know that attention will not attain consummate buddhahood because the noble eightfold path [and so forth] will not attain consummate buddhahood.

“One should know that attention is nonexistent because the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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, great loving kindness, great compassion, and the distinct qualities of the buddhas are nonexistent. One should know that attention is a nonentity because the distinct qualities of the buddhas [and so forth] are nonentities. One should know that attention is without inherent existence because the distinct qualities of the buddhas [and so forth] are without inherent existence. One should know that attention is emptiness because the distinct qualities of the buddhas [and so forth] are emptiness. One should know that attention is void because the distinct qualities of the buddhas [and so forth] are void. One should know that attention will not attain consummate buddhahood because the distinct qualities of the buddhas [and so forth] will not attain consummate buddhahood.

“Venerable Śāradvatīputra, F.380.a one should know that attention is nonexistent because [the spiritual goals], up to and including enlightenment, are nonexistent. One should know that attention is a nonentity because enlightenment [and so forth] are nonentities. One should know that attention is without inherent existence because enlightenment [and so forth] are without inherent existence. One should know that attention is emptiness because enlightenment [and so forth] are emptiness. One should know that attention is void because enlightenment [and so forth] are void. One should know that attention will not attain consummate buddhahood because enlightenment [and so forth] will not attain consummate buddhahood.

“Venerable Śāradvatīputra, those are the formulations explaining how one should know that bodhisattva great beings never part from focusing their attention with great compassion.”

Then the Blessed One congratulated the venerable Subhūti with the words, “Well said, Subhūti! Well said! Through the mighty power of the tathāgatas, the perfection of wisdom should be taught to bodhisattva great beings just as you, Subhūti, have explained it. Bodhisattva great beings should indeed train in the perfection of wisdom, just as you have explained it.”

When the venerable Subhūti had spoken this chapter of the perfection of wisdom, this world system of the great trichiliocosm shook in six ways. That is to say, it shook, shuddered, and juddered. It rocked, reeled, and tottered. It quivered, careened, and convulsed. It trembled, throbbed, and quaked. It rumbled, roared, F.380.b and thundered. It faltered, lurched, and staggered. As its eastern sides plunged down, its western sides reared up; as its western sides plunged down, its eastern sides reared up; as its southern sides plunged down, its northern sides reared up; as its northern sides plunged down, its southern sides reared up; as its edges plunged down, its center reared up; and as its center plunged down, its edges reared up. At that time, the Blessed One smiled.

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, what is the cause and what are the conditions that gave rise to your smile?”

The Blessed One replied to the venerable Subhūti, “Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the eastern direction, too, the tathāgatas, arhats, completely awakened buddhas teach this very perfection of wisdom to bodhisattva great beings. Subhūti, just as I teach the perfection of wisdom in this world system of Patient Endurance, in immeasurable and countless world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, too, the tathāgatas, arhats, completely awakened buddhas teach this very perfection of wisdom to bodhisattva great beings.” {Dt.269}

When this teaching on the perfection of wisdom was being delivered, F.381.a twelve hundred billion gods and human beings attained acceptance of the nonarising nature of phenomena. Also, when the blessed lord buddhas taught this perfection of wisdom in world systems throughout the ten directions, an immeasurable, countless number of beings set their minds on unsurpassed, complete enlightenment.^[256]

Chapter 14

{Ki.II-III: 1} Then as many gods of the Caturmahā­rāja­kāyika realm as there are in this world system of the great trichiliocosm all congregated there, in that same assembly, along with their gods—many thousands of millions and hundreds of billions in number. Śakra, mighty lord of the gods [of Trayastriṃśa] and as many gods as there are in the world systems of the great trichiliocosm all congregated there, in that same assembly, along with their gods—many thousands of millions and hundreds of billions in number. All the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarata realm, and the gods of the Para­nirmita­vaśa­vartin realm, as many as there are in the world systems of the great trichiliocosm also congregated there, in that same assembly.^[258] All the gods presiding over the Brahmā realms, as many as there are in the world systems of the great trichiliocosm, also congregated there, in that same assembly, along with their gods—many thousands of millions and hundreds of billions in number.^[259] All the gods presiding over the Pure Abodes, as many as there are in the world systems of the great trichiliocosm,F.381.b also congregated there, in that same assembly, along with their gods—many thousands of millions and hundreds of billions in number.^[260] Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahā­rāja­kāyika realm, and the radiance of their bodies originating through the ripening of the past actions of the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Para­nirmita­vaśa­vartin, the gods of Brahmakāyika [and so forth], the gods of Ābhāsvara [and so forth], the gods of Śubhakṛtsna [and so forth], the gods of Bṛhatphala [and so forth], and the gods of the Pure Abodes did not approach even a hundredth part of the natural radiance of the Tathāgata.

They did not approach even a thousandth part of it. They did not approach a hundred thousandth part, nor a thousand billionth part of it. Nor could they approach it in terms of any number, fraction, categorization, or comparison. Just as a piece of dark iron or charred wood neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, the effulgence of the Tathāgata’s body was the best among them. It was foremost. It was abundant. It was superior. It was supreme. It was higher.{Ki.II-III: 2} It was perfect. It was unsurpassed, and it was unexcelled.

Then Śakra, mighty lord of the gods, addressed the venerable Subhūti: F.382.a “Blessed Subhūti, since we, as many gods as we are in the world systems of the great trichiliocosm, extending from the gods of Caturmahā­rāja­kāyika, the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Para­nirmita­vaśa­vartin, the gods of Brahmakāyika [and so forth], up to and including the gods of the Pure Abodes, all wish to hear this teaching on the perfection of wisdom being established, and since we have arrived here because we wish to listen to the Dharma, how then should bodhisattva great beings dwell in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? How should bodhisattva great beings train in the perfection of wisdom?”

The venerable Subhūti then replied to Śakra, mighty lord of the gods,V27B27F.1.b “Kauśika, you should therefore listen carefully and keep this in mind! Through the power of the buddhas, and through the blessings of the buddhas, I will explain to you bodhisattva great beings’ perfection of wisdom, and how bodhisattva great beings should dwell in and train in the perfection of wisdom. Those gods among you who have not yet set your minds on unsurpassed, complete enlightenment should set your minds on unsurpassed, complete enlightenment! Those who have already arrived at authentic maturity will not be able to set their minds on unsurpassed complete enlightenment.^[261] If you ask why, it is because they will have been hemmed in by^[262] the continuum of cyclic existence. However, if they do set their minds on unsurpassed, complete enlightenment,F.2.a I will rejoice with them. Since they will acquire the most distinguished among the most distinguished of attributes, I will not obstruct those who are on the side of virtuous action.^[263]

“Kauśika, in this regard, what, one might ask, is this perfection of wisdom of bodhisattva great beings? Kauśika, bodhisattva great beings who have set their minds on the enlightenment of all-aspect omniscience should, without apprehending anything, direct their attention to physical forms as being impermanent. They should direct their attention to physical forms as being suffering, without a self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.^[264]

“Without apprehending anything, those who set their minds on the enlightenment of all-aspect omniscience should direct their attention to feelings, perceptions, formative predispositions, and consciousness as being impermanent. They direct their attention to consciousness [and those other aggregates] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the eyes as being impermanent. They should direct their attention to the eyes as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, F.2.b disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the ears, the nose, the tongue, the body, and the mental faculty as being impermanent. They should direct their attention to the mental faculty [and those other sense organs] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to sights as being impermanent. They should direct their attention to sights as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to sounds, odors, tastes, tangibles, and mental phenomena as being impermanent. They should direct their attention to mental phenomena [and those other sense objects] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to visual consciousness as being impermanent. They should direct their attention to visual consciousness as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, F.3.a unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness as being impermanent. They should direct their attention to mental consciousness [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to visually compounded sensory contact as being impermanent. They should direct their attention to visually compounded sensory contact as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact as being impermanent. They should direct their attention to mentally compounded sensory contact [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to feelings conditioned by visually compounded sensory contact as being impermanent. They should direct their attention to feelings conditioned by visually compounded sensory contact F.3.b as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to 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, and feelings conditioned by mentally compounded sensory contact as being impermanent. They should direct their attention to feelings conditioned by mentally compounded sensory contact [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the earth element as being impermanent. They should direct their attention to the earth element as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the water element, the fire element, the wind element, the space element, and the consciousness element as being impermanent. They should direct their attention to the consciousness element [and so forth] as being suffering, without self, {Ki.II-III: 3} at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, F.4.a contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to ignorance as being impermanent. They should direct their attention to ignorance as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death as being impermanent. They should direct their attention to aging and death [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Similarly, without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the cessation of ignorance and the cessations of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, death, sorrow, lamentation, pain, discomfort, and disturbance as being without self. Similarly, they should direct their attention to these being at peace, void, vacuous, signless, wishless, and unconditioned. {Ki.II-III: 4}

“Moreover, Kauśika, without apprehending anything, those bodhisattva great beings who set their mind on the enlightenment of all-aspect omniscience practice the perfection of generosity. F.4.b Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

“Moreover, Kauśika, without apprehending anything, those bodhisattva great beings who set their mind on the enlightenment of all-aspect omniscience cultivate the four applications of mindfulness. Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience cultivate the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience cultivate 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, the gateways to liberation—emptiness, signlessness, and 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, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Moreover, Kauśika, when bodhisattva great beings practice the perfection of wisdom, they train as follows: They soften, mollify, perfect, augment, and contemplate phenomena simply in accordance with the Dharma.^[265] [They discern that] the concepts of ‘I’ and ‘mine’ are nonexistent. If you ask why, it is because F.5.a thoughts of dedication, possessed by bodhisattva great beings, are not associated with the mind of enlightenment. The mind of enlightenment is not associated with thoughts of dedication. Kauśika, thoughts of dedication are nonexistent and nonapprehensible in the mind of enlightenment. The mind of enlightenment is nonexistent and nonapprehensible in thoughts of dedication. Indeed Kauśika, all attributes should be correctly discerned in that manner. That which does not move toward anything is the perfection of wisdom of bodhisattva great beings.”

Then Śakra, mighty lord of the gods, inquired of the venerable Subhūti, “Blessed Subhūti, in what way are thoughts of dedication not associated with the mind of enlightenment? In what way is the mind of enlightenment not associated with thoughts of dedication? In what way are thoughts of dedication nonexistent and nonapprehensible in the mind of enlightenment? In what way is the mind of enlightenment nonexistent and nonapprehensible in thoughts of dedication?”

“Kauśika,” replied Subhūti, “thoughts of dedication are not thought. The mind of enlightenment is not thought. Thus, that which is not thought is inconceivable, and that which is inconceivable is not thought. That which is not thought does not dedicate merits to that which is not thought. Nor does inconceivability dedicate merits to the inconceivable. Thus, that which is not mind is inconceivable. That which is inconceivable is not mind. That which discerns all phenomena accordingly is not fixated on anything at all, nor does it apprehend anything. This, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”^[266]

Then the Blessed One F.5.b said to the venerable Subhūti, “Excellent! It is excellent {Ki.II-III: 5} that in that way, Subhūti, you are teaching the perfection of wisdom to bodhisattva great beings and you are energizing them. Excellent, Subhūti, that is excellent!”

“Blessed Lord, I should feel gratitude, and I should not fail to feel gratitude,” replied Subhūti. “If one were to ask why, it is because when the tathāgatas, arhats, completely awakened buddhas of the past were alive, and formerly while the Tathāgata, Arhat, completely awakened Buddha was still a bodhisattva, their śrāvakas taught and instructed him in the six perfections. They caused him to delight in them, and they encouraged, induced, aroused, established, and absolutely secured him in them. Consequently, the Blessed Lord, formerly while he was still a bodhisattva, trained in the six perfections, and subsequently attained consummate buddhahood in unsurpassed, complete enlightenment. Blessed Lord, in that same way we too should teach and instruct bodhisattva great beings in the six perfections. We should cause them to delight in them. We should encourage them, induce them, arouse them, establish them, and absolutely secure them in them! Those bodhisattva great beings whom we have taught, instructed, caused to delight in, encouraged, induced, aroused, established, and absolutely secured in the six perfections in that manner will also subsequently attain consummate buddhahood in unsurpassed, complete enlightenment.”

The venerable Subhūti then said to Śakra, mighty lord of the gods, F.6.a “For that reason, Kauśika, you should listen carefully and keep this in mind! I will explain how bodhisattva great beings should dwell and how they should not dwell in the perfection of wisdom.

“Kauśika, physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and the aforementioned aggregates]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of physical forms and the emptiness of feelings, perceptions, formative predispositions, and consciousness on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the eyes are empty of the eyes, and the ears, nose, tongue, body, and mental faculty are empty of the mental faculty [and those other sense organs]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the eyes and the emptiness of the ears, nose, tongue, body, and mental faculty on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, sights are empty of sights, and sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and those other sense objects]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of sights and the emptiness of sounds, odors, tastes, tangibles, and mental phenomena on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, visual consciousness is empty of visual consciousness, and auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and those other aspects of consciousness]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of visual consciousness and the emptiness of auditory consciousness, F.6.b olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, visually compounded sensory contact is empty of visually compounded sensory contact, and aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and those other aspects of sensory contact]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of visually compounded sensory contact and the emptiness of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, feelings arising from visually compounded sensory contact are empty of feelings arising from visually compounded sensory contact. Feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty of feelings arising from mentally compounded sensory contact [and those other aspects of feelings arising from sensory contact]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of feelings arising from visually compounded sensory contact and the emptiness of feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the earth element F.7.a is empty of the earth element, and the water element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and those other elements]. {Ki.II-III: 6} The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the earth element and the emptiness of the water element, the fire element, the wind element, the space element, and the consciousness element on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, ignorance is empty of ignorance. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of aging and death [and those other links of dependent origination]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of ignorance and the emptiness of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the cessation of ignorance is empty of the cessation of ignorance. Similarly, the cessations of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of the cessation of aging and death [and those other links of cessation]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the cessation of ignorance and the emptiness of the cessation of aging and death [and so forth] on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings F.7.b should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the perfection of generosity is empty of the perfection of generosity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the perfection of generosity and the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the emptiness of internal phenomena and the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the applications of mindfulness are empty of the applications of mindfulness, and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and those other causal attributes]. The bodhisattvas are empty of the bodhisattvas. F.8.a Thus, Kauśika, the emptiness of the applications of mindfulness and the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Kauśika, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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, and the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas [and those other meditative and fruitional attributes]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the truths of the noble ones and the emptiness of those [other meditative and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom. {Ki.II-III: 7}

“Moreover, Kauśika, the vehicle of the śrāvakas is empty of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas, and the vehicle of the buddhas is empty of the vehicle of the buddhas. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the vehicle of the śrāvakas, the emptiness of the vehicle of the pratyekabuddhas, and the emptiness of the vehicle of the buddhas on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. F.8.b Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the śrāvakas are empty of the śrāvakas, the pratyekabuddhas are empty of the pratyekabuddhas, and the buddhas are empty of the buddhas. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the śrāvakas, the emptiness of the pratyekabuddhas, and the emptiness of the buddhas on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the fruit of entering the stream to nirvāṇa is empty of the fruit of entering the stream to nirvāṇa, and the fruit of being destined for only one more rebirth, the fruit of not being subject to further rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience are empty of all-aspect omniscience [and those other realizations]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the fruit of entering the stream to nirvāṇa and the emptiness of the fruit of being destined for only one more rebirth, the fruit of not being subject to further rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.”

Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Blessed Subhūti, in what way should bodhisattva great beings who practice the perfection of wisdom not dwell?”

“Kauśika,” replied Subhūti, “in this regard, bodhisattva great beings F.9.a who practice the perfection of wisdom should not, by way of apprehending, dwell on physical forms. They should not, by way of apprehending, dwell on feelings, perceptions, formative predispositions, or consciousness. They should not, by way of apprehending, dwell on the eyes, and they should not, by way of apprehending, dwell on the ears, nose, tongue, body, or mental faculty. They should not, by way of apprehending, dwell on sights, and they should not, by way of apprehending, dwell on sounds, odors, tastes, tangibles, or mental phenomena. They should not, by way of apprehending, dwell on visual consciousness, and they should not, by way of apprehending, dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness. They should not, by way of apprehending, dwell on visually compounded sensory contact, and they should not, by way of apprehending, dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. They should not, by way of apprehending, dwell on feelings arising from visually compounded sensory contact, and they should not, by way of apprehending, dwell on feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact. They should not, by way of apprehending, dwell on the earth element, and they should not, by way of apprehending, dwell on the water element, the fire element, the wind element, the space element, or the consciousness element.

They should not, by way of apprehending, dwell on ignorance, and they should not, by way of apprehending, dwell on formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. They should not, by way of apprehending, dwell on the perfection of generosity, and they should not, by way of apprehending, dwell on the perfection of ethical discipline,F.9.b the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They should not, by way of apprehending, dwell on the emptiness of internal phenomena and they should not, by way of apprehending, dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should not, by way of apprehending, dwell on the applications of mindfulness, and they should not, by way of apprehending, dwell on the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They should not, by way of apprehending, dwell on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They should not, by way of apprehending, dwell on the vehicle of the śrāvakas. They should not, by way of apprehending, dwell on the vehicle of the pratyekabuddhas. They should not, by way of apprehending, dwell on the vehicle of the buddhas.

They should not, by way of apprehending, dwell on the fruit of entering the stream to nirvāṇa. They should not, by way of apprehending, dwell on the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, or buddhahood. They should not, by way of apprehending, dwell on knowledge of all the dharmas, and they should not, by way of apprehending, dwell on knowledge of the path or all-aspect omniscience.

“They should not, by way of apprehending, dwell on the notion of physical forms.F.10.a They should not, by way of apprehending, dwell on the notion of feelings, perceptions, formative predispositions, or consciousness. They should not, by way of apprehending, dwell on the notion of the sense fields, the sensory elements, or the links of dependent origination. They should not, by way of apprehending, dwell on the notion of the perfection of generosity, and they should not, by way of apprehending, dwell on the notion of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They should not, by way of apprehending, dwell on the notion of the emptiness of internal phenomena, and they should not, by way of apprehending, dwell on the notion of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should not, by way of apprehending, dwell on the notion of the applications of mindfulness, and they should not, by way of apprehending, dwell on the notion of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They should not, by way of apprehending, dwell on the notion 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, 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 distinct qualities of the buddhas. They should not, by way of apprehending, dwell on the notion of the fruit of entering the stream to nirvāṇa.

F.10.b They should not, by way of apprehending, dwell on the notion of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, knowledge of the path, or all-aspect omniscience.

“They should not, by way of apprehending, dwell on the notion that physical forms are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that physical forms are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that feelings, perceptions, formative predispositions, or consciousness are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that consciousness [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations. {Ki.II-III: 8}

“They should not, by way of apprehending, dwell on the notion that the sense fields, sensory elements, and links of dependent origination are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the links of dependent origination [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations. F.11.a

“They should not, by way of apprehending, dwell on the notion that the perfection of generosity is permanent or on the notion that it is impermanent. They should not, by way of apprehending, dwell on the notion that the perfection of generosity is imbued with happiness, on the notion that it is imbued with suffering, on the notion that it constitutes a self, on the notion it does not constitute a self, on the notion that it is pleasant, on the notion that it is unpleasant, on the notion that it is at peace, on the notion that it is not at peace, on the notion that it is void, on the notion that it is not void, on the notion that it is empty, on the notion that it is not empty, on the notion that it is with signs, on the notion that it is without signs, on the notion that it has aspirations, or on the notion that it is without aspirations.

“They should not, by way of apprehending, dwell on the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the perfection of wisdom [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the emptiness of internal phenomena is permanent or on the notion that it is impermanent. They should not, by way of apprehending, dwell on the notion that the emptiness of internal phenomena is imbued with happiness, on the notion that it is imbued with suffering, on the notion that it constitutes a self, on the notion it does not constitute a self, on the notion that it is pleasant, on the notion that it is unpleasant, on the notion that it is at peace, on the notion that it is not at peace, on the notion that it is void, on the notion that it is not void, on the notion that it is empty, on the notion that it is not empty, on the notion that it is with signs, on the notion that it is without signs, on the notion that it has aspirations, or on the notion that it is without aspirations. F.11.b

“They should not, by way of apprehending, dwell on the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the applications of mindfulness are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the applications of mindfulness are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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, great loving kindness, F.12.a great compassion, or the eighteen distinct qualities of the buddhas are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the eighteen distinct qualities of the buddhas [and those other attributes] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that [the fruits and realizations], up to and including all-aspect omniscience, are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that [the fruits and realizations], up to and including all-aspect omniscience, are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“Moreover, Kauśika, they should not, by way of apprehending, dwell on the notion that the fruit of entering the stream to nirvāṇa derives its dignity from unconditioned phenomena,^[267] nor should they, by way of apprehending, dwell on the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment derive their dignity from unconditioned phenomena.

“They should not, by way of apprehending, dwell on the notion that those who have entered the stream to nirvāṇa are worthy of gifts. They should not, by way of apprehending, dwell on the notion that those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, those who are pratyekabuddhas, and those who are tathāgatas, arhats, completely awakened buddhas are worthy of gifts. F.12.b

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending, dwell on the first [bodhisattva] level. They should not, by way of apprehending, dwell on the second level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, or the tenth level. If you ask why, it is because if they were to dwell thereon, that dwelling would be unstable.

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending, dwell on the notion, ‘I, abiding in the initial setting of the mind on enlightenment, should perfect the perfection of generosity.’ They should not, by way of apprehending, dwell on the notion, ‘I should perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.’

“They should not, by way of apprehending, dwell on the notion, ‘I should perfect the applications of mindfulness.’ They should not, by way of apprehending, dwell on the notion, ‘I should perfect the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.’

“Bodhisattva great beings should not, by way of apprehending, dwell on the notion, ‘I should enter a bodhisattva’s full maturity.’ They should not, by way of apprehending, dwell on the notion, ‘I, having entered into the maturity of the bodhisattvas, should then dwell on the irreversible [eighth] level.’ They should not, by way of apprehending, dwell on the notion, ‘I, maintaining the five extrasensory powers of a bodhisattva, {Ki.II-III: 9} should proceed to inestimable, countless buddhafields in order to behold the lord buddhas, F.13.a pay homage to them, worship and venerate them, listen to the Dharma in their presence, and after hearing it teach it in just that way to others.’ Nor should they, by way of apprehending, dwell on the notions, ‘I should master similar fields to those fields of the lord buddhas,’ or ‘I, having traveled through inestimable, countless world systems, should venerate, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas with flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, and many ribbons,’ or to the notion, ‘I should worship those tathāgatas with many hundred billion trillions of garments.’

“They should not, by way of apprehending, dwell on the notion, ‘I should establish inestimable, countless beings in unsurpassed, complete enlightenment.’ They should not, by way of apprehending, dwell on the notion, ‘I should cultivate the five eyes,’ which, if you were to ask, is to say, ‘I should cultivate the eye of flesh, the eye of divine clairvoyance, the eye of the Dharma, the eye of wisdom, and the eye of the buddha.’ Nor should they, by way of apprehending, dwell on the notions, ‘I should master all the meditative stabilities. I should play with whatever meditative stabilities I desire to play with. I should master all the dhāraṇī gateways. I should master the ten powers of the tathāgatas. I should master the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.’

“They should not, by way of apprehending, dwell on the notions, ‘I should attain the body of a great person, F.13.b endowed with the thirty-two major marks,’ or ‘I should attain a body endowed with the eighty minor marks.’

“They should not, by way of apprehending, dwell on the notions, ‘I am a follower on account of faith,’ or ‘I am a follower on account of the doctrine,’ or ‘I am on the eighth-lowest level,’ or ‘I am one who has entered the stream to nirvāṇa,’ or ‘I am one who will only be subject to rebirth seven more times,’ or ‘I will be reborn within an identical class [of gods or humans] over successive lives,’ or ‘I am one who has only a single further intervening rebirth,’ or ‘I am an individual on a par with those whose series of lives has ended, and whose afflicted mental states have ended.’

“They should not, by way of apprehending, dwell on the notion, ‘I am one who has entered the stream to nirvāṇa.’ They should not, by way of apprehending, dwell on the notions, ‘I, having reentered this world for the last time, as one destined for only one more rebirth, will bring suffering to an end,’ or ‘I have entered [this world] in order to manifest the fruit of one no longer subject to rebirth,’ or ‘I, as one no longer subject to rebirth, will attain final nirvāṇa in this life,’ or ‘I have entered [this world] in order to manifest the fruit of arhatship,’ {Ki.II-III: 10} or ‘In this very lifetime I will attain final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind,’ or ‘I am a pratyekabuddha.’

“They should not, by way of apprehending, dwell on the notion, ‘I should transcend the level of the śrāvakas and the level of the pratyekabuddhas, and dwell on the levels of the bodhisattvas.’

“They should not, by way of apprehending, dwell on the notion, ‘I should dwell in the wisdom that is knowledge of the path and in the wisdom of all-aspect omniscience.’

“They should not, by way of apprehending, dwell on the notions, ‘I, having attained consummate buddhahood with respect to all phenomena and in all ways, should end all afflicted mental states arising through connecting propensities,’ or ‘I, having attained unsurpassed, completely awakened buddhahood, should turn the wheel of the Dharma,’ or ‘I, having enacted the deeds of the buddhas, should proceed to inestimable, countless world systems and bring beings to attain final nirvāṇa.’ F.14.a

“They should not, by way of apprehending, dwell on the notion, ‘I, abiding in the four supports for miraculous ability, should enter into and become absorbed in such meditative stabilities that would enable me to remain for eons, as numerous as the grains of sand of the river Gaṅgā.’

“They should not, by way of apprehending, dwell on the notion, ‘May the limit of my lifespan be inestimable!’ They should not, by way of apprehending, dwell on the notion, ‘May I possess the thirty-two major marks of a great person, and consummate each of these with one hundred merits!’ They should not, by way of apprehending, dwell on the notion, ‘May my single buddhafield equal in its extent the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and may it equal in its extent the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, numerous as the grains of sand of the river Gaṅgā!’

“They should not, by way of apprehending, dwell the notion, ‘May the world systems of this, my great trichiliocosm, be fashioned of indestructible reality!’ They should not, by way of apprehending, dwell on the notion, ‘May the harmful influence of the desire, hatred, and delusion of those beings who have scented the fragrance of my Tree of Enlightenment be eliminated, and may they not cultivate the mindsets of the śrāvakas or pratyekabuddhas!’

“They should not, by way of apprehending, dwell on the notion, ‘May they all indeed be assured of unsurpassed, complete enlightenment, and may those beings who have scented the fragrance of my Tree of Enlightenment be without physical or mental ailments!’

“They should not, by way of apprehending, dwell on the notion, ‘In this, my buddhafield, may the term physical forms not exist!’ They should not, by way of apprehending, dwell on the notion, ‘May the terms feelings, perceptions, formative predispositions, and consciousness not exist!’ F.14.b They should not, by way of apprehending, dwell on the notion, ‘In this, my buddhafield, may the terms sense fields, sensory elements, and links of dependent origination not exist!’ They should not, by way of apprehending, dwell on the notions, ‘In this, my buddhafield, may the terms perfection of generosity, perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, and perfection of wisdom not exist! May the term emptiness of internal phenomena not exist! May the term emptiness of external phenomena not exist! May the term emptiness of external and internal phenomena not exist! May the terms corresponding to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities not exist!’

“They should not, by way of apprehending, dwell on the notions, ‘In this, my buddhafield, may the term applications of mindfulness not exist! May the terms correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path not exist! May the terms truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways of liberation—emptiness, signlessness, and wishlessness—extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great loving kindness, great compassion, and distinct qualities of the buddhas not exist!’

“They should not, by way of apprehending, dwell on the notions, ‘[In this, my buddhafield], may the term one who enters the stream to nirvāṇa not exist! May the term one who is destined for only one more rebirth, the term one no longer subject to rebirth, and the term arhatship not exist!’ They should not, by way of apprehending, dwell on the notions, ‘[In this, my buddhafield], may the term pratyekabuddha not exist! F.15.a May the term bodhisattva not exist! May the term buddha not exist!’

“If you ask why this is so, it is because once the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, all phenomena are nonapprehensible. {Ki.II-III: 11} So it is, Kauśika, that bodhisattva great beings should not dwell on the perfection of wisdom.”

Then the venerable Śāradvatīputra thought, “How should bodhisattva great beings dwell on the perfection of wisdom?”

Thereupon the venerable Subhūti, knowing in his own mind the thoughts of the venerable Śāradvatīputra, addressed the latter as follows: “Venerable Śāradvatīputra, do you think that the tathāgatas, arhats, completely awakened buddhas dwell on anything?”

“Venerable Subhūti,” he replied, “the tathāgatas do not dwell on anything at all. Venerable Subhūti, the mind of the tathāgatas, arhats, completely awakened buddhas does not dwell on the perfection of generosity, and it does not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It does not dwell on physical forms. It does not dwell on feelings, perceptions, formative predispositions, or consciousness. It does not dwell on the sense fields, the sensory elements, or the links of dependent origination. It does not dwell on the emptiness of internal phenomena. It does not dwell on the emptiness of external phenomena. It does not dwell on the emptiness of external and internal phenomena. It does not dwell on the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. F.15.bB28

“It does not dwell on the thirty-seven factors of enlightenment. It does not dwell on 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 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. It does not dwell on all-aspect omniscience.”

Subhūti then said, “Venerable Śāradvatīputra, bodhisattva great beings should dwell on the perfection of wisdom in the same way that the tathāgatas, arhats, completely awakened buddhas neither dwell, nor do they not dwell on physical forms; just as they neither dwell, nor do they not dwell on feelings, perceptions, formative predispositions, or consciousness; just as they neither dwell, nor do they not dwell on the eyes; just as they neither dwell, nor do they not dwell on the ears, nose, tongue, body, or mental faculty; just as they neither dwell, nor do they not dwell on sights; just as they neither dwell, nor do they not dwell on sounds, odors, tastes, tangibles, or mental phenomena; just as they neither dwell, nor do they not dwell on visual consciousness; just as they neither dwell, nor do they not dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; just as they neither dwell, nor do they not dwell on visually compounded sensory contact;F.16.a just as they neither dwell, nor do they not dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; just as they neither dwell, nor do they not dwell on feelings conditioned by visually compounded sensory contact; just as they neither dwell, nor do they not dwell on 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; just as they neither dwell, nor do they not dwell on the earth element; just as they neither dwell, nor do they not dwell on the water element, the fire element, the wind element, the space element, or the consciousness element; just as they neither dwell, nor do they not dwell on ignorance; just as they neither dwell, nor do they not dwell on formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death; just as they neither dwell, nor do they not dwell on the perfection of generosity; just as they neither dwell, nor do they not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; just as they neither dwell, nor do they not dwell on the emptiness of internal phenomena; just as they neither dwell, nor do they not dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; just as they neither dwell, nor do they not dwell on the applications of mindfulness; just as they neither dwell, nor do they not dwell on the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment,F.16.b or the noble eightfold path; just as they neither dwell, nor do they not dwell on 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, 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; and just as they neither dwell, nor do they not dwell on [the fruits and realizations], up to and including all-aspect omniscience. Venerable Śāradvatīputra, bodhisattva great beings should train and dwell on the perfection of wisdom accordingly, without apprehending anything.”

There were then some gods among the assembly who thought, “We can understand the words of the yakṣas, the language of the yakṣas, the terminology of the yakṣas, and the expressions of the yakṣas, when uttered by the yakṣas, and yet we cannot understand these explanations, statements, teachings, interpretations, elucidations, and established instructions of the perfection of wisdom, which the venerable Subhūti has just given.”

Then the venerable Subhūti, knowing in his own mind the thoughts of these gods, addressed them as follows: “Divine princes! Are you unable to understand the perfection of wisdom?” {Ki.II-III: 12}

“Indeed, Blessed Subhūti, we cannot understand the perfection of wisdom,” they replied.

Then the venerable Subhūti again addressed these gods: “Divine princes! Are you unable to understand what I have said?”

“Noble Subhūti, we cannot understand,” replied the gods.

Subhūti said, “Divine princes, not a single syllable has been uttered, F.17.a and so you cannot hear that which is not expressed. You cannot understand that which you cannot hear. If you ask why, divine princes, it is because the perfection of wisdom does not consist of syllables, and there is no one who would teach it, no listener who would hear it, and no one who would understand it. If you ask why, divine princes, it is because there are no syllables in the enlightenment of the tathāgatas, arhats, completely awakened buddhas. Divine princes! Suppose that the tathāgatas, arhats, completely awakened buddhas were to conjure an emanation, and if that emanation too were to conjure forth the four assemblies of monks, nuns, laymen, and laywomen, and if through that emanation they were to teach the Dharma to these four assemblies, do you think, divine princes, that there would be anyone teaching those assemblies, or anyone who would hear, or anyone who would understand?”^[268]

“There would not, venerable, blessed Subhūti!” they answered.

Subhūti then said, “Divine princes, similarly, all doctrines are like phantoms. They are not taught by anyone. They are not heard by anyone, and indeed they are not known by anyone at all.

“Divine princes, suppose that someone were to see in a dream a tathāgata, arhat, completely awakened buddha, teaching the Dharma. Do you think, divine princes, that anything would be taught, heard, or understood by anyone?”

“It would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like dreams. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.

“Divine princes, suppose two people standing in the defile of a ravine were to praise the Buddha, and likewise praise the Dharma and the Saṅgha, F.17.b and if echoes were to reverberate from those two, do you think, divine princes, that the first echo would understand the sound of the second echo?”

“It would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like echoes. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.

“Divine princes, suppose that an illusionist or the apprentice of an illusionist, standing at a major crossroads, were to conjure a tathāgata, arhat, completely awakened buddha, and he were then to conjure up the four assemblies of monks, nuns, laymen, and laywomen, and if that very [phantom of the tathāgata] were to teach the Dharma to those four phantom assemblies, do you think, divine princes, that there would be anyone teaching or listening, or understanding?”

“There would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like illusions. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.” {Ki.II-III: 13}

Then these gods thought, “May this elder Subhūti continue to elucidate these matters! May this noble Subhūti elucidate the perfection of wisdom! He is teaching that which is most profound of all. He is introducing that which is most subtle of all.”

Then the venerable Subhūti, knowing in his own mind the thoughts in the minds of these gods, addressed them as follows: “Divine princes! Physical forms are neither profound nor subtle. Feelings, perceptions, formative predispositions, and consciousness are neither profound nor subtle. If you ask why, the nature of physical forms is neither profound nor subtle. F.18.a The nature of feelings, perceptions, formative predispositions, and consciousness is neither profound nor subtle.

“The eyes are neither profound nor subtle. The ears, nose, tongue, body, and mental faculty are neither profound nor subtle. If you ask why, the nature of the eyes is neither profound nor subtle. The nature of the ears, nose, tongue, body, and mental faculty is neither profound nor subtle.

“Sights are neither profound nor subtle. Sounds, odors, tastes, tangibles, and mental phenomena are neither profound nor subtle. If you ask why, the nature of sights is neither profound nor subtle. The nature of sounds, odors, tastes, tangibles, and mental phenomena is neither profound nor subtle.

“Visual consciousness is neither profound nor subtle. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are neither profound nor subtle. If you ask why, the nature of visual consciousness is neither profound nor subtle. The nature of auditory consciousness, the nature of olfactory consciousness, the nature of gustatory consciousness, the nature of tactile consciousness, and the nature of mental consciousness are neither profound nor subtle.

“Visually compounded sensory contact is neither profound nor subtle. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are neither profound nor subtle. If you ask why, the nature of visually compounded sensory contact is neither profound nor subtle. The nature of aurally compounded sensory contact, the nature of nasally compounded sensory contact, the nature of lingually compounded sensory contact, the nature of corporeally compounded sensory contact, and the nature of mentally compounded sensory contact are neither profound nor subtle. F.18.b

“Feelings conditioned by visually compounded sensory contact are neither profound nor subtle. 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, and feelings conditioned by mentally compounded sensory contact are neither profound nor subtle. If you ask why, the nature of feelings conditioned by visually compounded sensory contact is neither profound nor subtle. The nature of feelings conditioned by aurally compounded sensory contact, the nature of feelings conditioned by nasally compounded sensory contact, the nature of feelings conditioned by lingually compounded sensory contact, the nature of feelings conditioned by corporeally compounded sensory contact, and the nature of feelings conditioned by mentally compounded sensory contact are neither profound nor subtle.

“The earth element is neither profound nor subtle. The water element, the fire element, the wind element, the space element, and the consciousness element are neither profound nor subtle. If you ask why, the nature of the earth element is neither profound nor subtle. The nature of the water element, the nature of the fire element, the nature of the wind element, the nature of the space element, and the nature of the consciousness element are neither profound nor subtle.

“Fundamental ignorance is neither profound nor subtle. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are neither profound nor subtle. If you ask why, the nature of ignorance is neither profound nor subtle. The nature of formative predispositions, the nature of consciousness, the nature of name and form, the nature of the six sense fields, the nature of sensory contact, the nature of sensation, the nature of craving, the nature of grasping, F.19.a the nature of the rebirth process, the nature of actual birth, and the nature of aging and death are neither profound nor subtle.

“The perfection of generosity is neither profound nor subtle. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither profound nor subtle. If you ask why, the nature of the perfection of generosity is neither profound nor subtle. The nature of the perfection of ethical discipline, the nature of the perfection of tolerance, the nature of the perfection of perseverance, the nature of the perfection of meditative concentration, and the nature of the perfection of wisdom are neither profound nor subtle.

“The emptiness of internal phenomena is neither profound nor subtle. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither profound nor subtle. If you ask why, the nature of the emptiness of internal phenomena is neither profound nor subtle. The natures of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither profound nor subtle.

“The applications of mindfulness are neither profound nor subtle. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are neither profound nor subtle. If you ask why, the nature of the applications of mindfulness is neither profound nor subtle. The nature of the correct exertions, the nature of the supports for miraculous ability, the nature of the faculties, the nature of the powers, the nature of the branches of enlightenment, and the nature of the noble eightfold path are neither profound nor subtle.

“The truths of the noble ones are neither profound nor subtle. The meditative concentrations, the immeasurable attitudes, F.19.b the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are neither profound nor subtle. If you ask why, the nature of the truths of the noble ones is neither profound nor subtle. The natures of the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are neither profound nor subtle.

“The ten powers of the tathāgatas are neither profound nor subtle. The four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and the [fruits and realizations], up to and including all-aspect omniscience, are neither profound nor subtle. If you ask why, the nature of the ten powers of the tathāgatas is neither profound nor subtle. The natures of the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas and the [fruits and realizations], up to and including all-aspect omniscience, are neither profound nor subtle.”

Then these gods thought, “In this teaching of the Dharma, there is no conception of physical forms.^[269] There is no conception of feelings, perceptions, formative predispositions, or consciousness. In this teaching of the Dharma, there is no conception of the sense fields, the sensory elements, or the links of dependent origination. In this teaching of the Dharma, there is no conception of the perfection of generosity, and there is no conception of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, F.20.a the perfection of meditative concentration, or the perfection of wisdom. In this teaching of the Dharma, there is no conception of the emptiness of internal phenomena and there is no conception of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“In this Dharma, there no conception of the thirty-seven factors conducive to enlightenment. There is no conception 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, {Ki.II-III: 14} the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.

“In this Dharma, there is no conception of entering the stream to nirvāṇa, and there is no conception of the fruit of entering the stream to nirvāṇa. There is no conception of being destined for only one more rebirth, of the fruit of being destined for only one more rebirth, of no longer being subject to further rebirth, of the fruit of no longer being subject to rebirth, of arhatship, of pratyekabuddhas, of individual enlightenment, of the bodhisattva levels, or of the buddhas and enlightenment. There is no conception of syllables.”

Then the venerable Subhūti said to these gods, “Divine princes! It is so! It is so! The enlightenment of the tathāgatas is inexpressible, and it cannot be spoken. It cannot be taught by anyone. It cannot be heard by anyone. It cannot be known by anyone. Divine princes! So it is that those who seek to dwell in the fruit of entering the stream to nirvāṇa, F.20.b or who seek to actualize the fruit of entering the stream to nirvāṇa, cannot do so without relying on accepting this. Those who seek to dwell on the fruit of being destined for only one more rebirth, on the fruit of no longer being subject to further rebirth, on arhatship, on individual enlightenment, and those who seek to dwell on unsurpassed, complete enlightenment, or who seek to actualize unsurpassed, complete enlightenment, cannot do so without relying on this acceptance. In this way, divine princes, bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment onward, should dwell in the perfection of wisdom, because it cannot be expressed and it cannot be heard.”

Chapter 15

Then the gods thought, “What should those who hear the Dharma from the elder Subhūti seek to be?”

Thereupon the venerable Subhūti, knowing in his own mind the thoughts in the minds of those gods, said to them, “Divine princes! The Dharma taught by me resembles a magical display. Divine princes! Those who listen to my Dharma should also seek to resemble a magical display. Divine princes! The Dharma taught by me resembles a phantom. Divine princes! Those who listen to my Dharma should also seek to resemble a phantom. They will not hear anything at all, nor will they actualize anything at all.”

Then the gods inquired of the venerable Subhūti, “Blessed Subhūti, are those beings like a magical display, and are those who listen to the Dharma like a magical display? Are those beings like a phantom, and are those who listen to the Dharma like a phantom?”

“Divine princes, it is so! It is so!” replied Subhūti. “Those beings are like a magical display, and those who listen to the Dharma are also like a magical display. Those beings are like a phantom, and those who listen to the Dharma are also like a phantom. Divine princes, those beings F.21.a are like a dream, like a magical display.

“Divine princes, physical forms are also like a dream, like a magical display. Divine princes, feelings, perceptions, formative predispositions, and consciousness are also like a dream, like a magical display. Divine princes, the eyes are also like a dream, like a magical display. The ears, the nose, the tongue, the body, and the mental faculty are also like a dream, like a magical display. Divine princes, sights are also like a dream, like a magical display.{Ki.II-III: 15} Sounds, odors, tastes, tangibles, and mental phenomena are also like a dream, like a magical display. Visual consciousness is also like a dream, like a magical display. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are also like a dream, like a magical display. Visually compounded sensory contact is also like a dream, like a magical display. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are also like a dream, like a magical display. Feelings arising from visually compounded sensory contact are also like a dream, like a magical display. Feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are also like a dream, like a magical display. The earth element is also like a dream, like a magical display. The water element, the fire element, the wind element, the space element, and the consciousness element are also like a dream, like a magical display. Fundamental ignorance is also like a dream, like a magical display.

Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are also like a dream, like a magical display.

“The perfection of generosity F.21.b is also like a dream, like a magical display. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also like a dream, like a magical display. The emptiness of internal phenomena is also like a dream, like a magical display. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also like a dream, like a magical display. The applications of mindfulness are also like a dream, like a magical display. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are also like a dream, like a magical display. 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, the gateways of liberation—emptiness, signlessness, and 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, and the distinct qualities of the buddhas are also like a dream, like a magical display.

“The fruit of entering the stream to nirvāṇa is also like a dream, like a magical display. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are also like a dream, like a magical display. Divine princes, complete enlightenment is also like a dream, like a magical display.”

Then, the gods asked the venerable Subhūti, “Blessed Subhūti, when you say that enlightenment is also like a dream, like a magical display, in that case do you also say that nirvāṇa is like a dream, like a magical display?”

“Divine princes, F.22.a I do say that nirvāṇa also is like a dream, like a magical display,” replied Subhūti. “If there were anything else more sublime than nirvāṇa, that too, I say, would be like a dream, like a magical display. If you ask why, divine princes, it is because being like a dream and being like a magical display on the one hand, and nirvāṇa on the other, are not two things, and are not to be divided into two.”

Then, the venerable Śāradvatīputra, the venerable Mahā­maudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, and the venerable Mahākāśyapa, along with many thousands of bodhisattvas, inquired of the venerable Subhūti, “Blessed Subhūti, who will have confidence in this perfection of wisdom, which is so profound, {Ki.II-III: 16} so hard to discern, so hard to realize, so peaceful, so clear, so subtle, and so noble?”

Then the venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings, “Venerable ones! Irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, which is extremely hard to investigate, which is so subtle, so clear, so hard to realize, so peaceful, so noble, so utterly sublime, and which is to be known by the learned and the wise. Those individuals who discern the truth, arhats who are free from contaminants and who have fulfilled their intentions, beings who have carried out their duties with respect to the conquerors of the past and cultivated the roots of virtuous action under many tens of millions of buddhas, and noble sons or noble daughters who have been accepted by a spiritual mentor—all of these will have confidence in this perfection of wisdom, F.22.b which is so profound, so hard to investigate, so hard to discern, so hard to realize, so peaceful, so utterly sublime, and which is to be known by the learned and the wise.

“They will not construe the notion that physical forms are empty, and they will not construe the notion that emptiness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are empty, and they will not construe the notion that emptiness is consciousness [and the aforementioned aggregates]. They will not construe the notion that physical forms are signless, and they will not construe the notion that signlessness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are signless, and they will not construe the notion that signlessness is consciousness [and so forth]. They will not construe the notion that physical forms are wishless, and they will not construe the notion that wishlessness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are wishless, and they will not construe the notion that wishlessness is consciousness [and so forth]. They will not construe the notion that physical forms are nonarising, and they will not construe the notion that nonarising is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are nonarising, and they will not construe the notion that nonarising is consciousness [and so forth]. They will not construe the notion that physical forms are unceasing, and they will not construe the notion that noncessation is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are unceasing,F.23.a and they will not construe the notion that noncessation is consciousness [and so forth]. They will not construe the notion that physical forms are peace, and they will not construe the notion that peace is physical forms.

They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are peace, and they will not construe the notion that peace is consciousness [and so forth]. They will not construe the notion that physical forms are void, and they will not construe the notion that voidness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are void, and they will not construe the notion that voidness is consciousness [and so forth].

“They will not construe the notion that the eyes are empty, and they will not construe the notion that emptiness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are empty, and they will not construe the notion that emptiness is the mental faculty [and so forth]. They will not construe the notion that the eyes are signless, and they will not construe the notion that signlessness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are signless, and they will not construe the notion that signlessness is the mental faculty [and so forth]. They will not construe the notion that the eyes are wishless, and they will not construe the notion that wishlessness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are wishless, and they will not construe the notion that wishlessness is the mental faculty [and so forth]. They will not construe the notion that the eyes are nonarising, and they will not construe the notion that nonarising is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are nonarising,F.23.b and they will not construe the notion that nonarising is the mental faculty [and so forth]. They will not construe the notion that the eyes are unceasing, and they will not construe the notion that noncessation is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are unceasing, and they will not construe the notion that noncessation is the mental faculty [and so forth]. They will not construe the notion that the eyes are peace, and they will not construe the notion that peace is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are peace, and they will not construe the notion that peace is the mental faculty [and so forth].

They will not construe the notion that they eyes are void, and they will not construe the notion that voidness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are void, and they will not construe the notion that voidness is the mental faculty [and so forth].

“They will not construe the notion that sights are empty, and they will not construe the notion that emptiness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are empty, and they will not construe the notion that emptiness is mental phenomena [and so forth]. They will not construe the notion that sights are signless, and they will not construe the notion that signlessness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are signless, and they will not construe the notion that signlessness is mental phenomena [and so forth]. They will not construe the notion that sights are wishless, and they will not construe the notion that wishlessness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are wishless, and they will not construe the notion that wishlessness is mental phenomena [and so forth].F.24.a They will not construe the notion that sights are nonarising, and they will not construe the notion that nonarising is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are nonarising, and they will not construe the notion that nonarising is mental phenomena [and so forth]. They will not construe the notion that sights are unceasing, and they will not construe the notion that noncessation is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are unceasing, and they will not construe the notion that noncessation is mental phenomena [and so forth]. They will not construe the notion that sights are peace, and they will not construe the notion that peace is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are peace, and they will not construe the notion that peace is mental phenomena [and so forth].

They will not construe the notion that sights are void, and they will not construe the notion that voidness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are void, and they will not construe the notion that voidness is mental phenomena [and so forth].

“They will not construe the notion that visual consciousness is empty, and they will not construe the notion that emptiness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty, and they will not construe the notion that emptiness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is signless, and they will not construe the notion that signlessness is visual consciousness.F.24.b They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are signless, and they will not construe the notion that signlessness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is wishless, and they will not construe the notion that wishlessness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are wishless, and they will not construe the notion that wishlessness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is nonarising, and they will not construe the notion that nonarising is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are nonarising, and they will not construe the notion that nonarising is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is unceasing, and they will not construe the notion that noncessation is visual consciousness.

They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unceasing, and they will not construe the notion that noncessation is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is peace, and they will not construe the notion that peace is visual consciousness.F.25.a They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are peace, and they will not construe the notion that peace is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is void, and they will not construe the notion that voidness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are void, and they will not construe the notion that voidness is mental consciousness [and so forth].

“They will not construe the notion that visually compounded sensory contact is empty, and they will not construe the notion that emptiness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty, and they will not construe the notion that emptiness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is signless, and they will not construe the notion that signlessness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are signless, and they will not construe the notion that signlessness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is wishless, and they will not construe the notion that wishlessness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally F.25.b compounded sensory contact, and mentally compounded sensory contact are wishless, and they will not construe the notion that wishlessness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is nonarising, and they will not construe the notion that nonarising is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are nonarising, and they will not construe the notion that nonarising is mentally compounded sensory contact [and so forth].

They will not construe the notion that visually compounded sensory contact is unceasing, and they will not construe the notion that noncessation is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unceasing, and they will not construe the notion that noncessation is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is peace, and they will not construe the notion that peace is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are peace, and they will not construe the notion that peace is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is void, and they will not construe the notion that voidness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are void,F.26.a and they will not construe the notion that voidness is mentally compounded sensory contact [and so forth].

“They will not construe the notion that feelings arising from visually compounded sensory contact are empty, and they will not construe the notion that emptiness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty, and they will not construe the notion that emptiness is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are signless, and they will not construe the notion that signlessness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are signless, and they will not construe the notion that signlessness is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are wishless, and they will not construe the notion that wishlessness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and F.26.b feelings arising from mentally compounded sensory contact are wishless, and they will not construe the notion that wishlessness is feelings arising from mentally compounded sensory contact [and so forth].

They will not construe the notion that feelings arising from visually compounded sensory contact are nonarising, and they will not construe the notion that nonarising is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are nonarising, and they will not construe the notion that nonarising is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are unceasing, and they will not construe the notion that noncessation is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unceasing, and they will not construe the notion that noncessation is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are peace, and they will not construe the notion that peace is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact,F.27.a feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are peace, and they will not construe the notion that peace is feelings arising from mentally compounded sensory contact [and so forth].

They will not construe the notion that feelings arising from visually compounded sensory contact are void, and they will not construe the notion that voidness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are void, and they will not construe the notion that voidness is feelings arising from mentally compounded sensory contact [and so forth].

“They will not construe the notion that the earth element is empty, and they will not construe the notion that emptiness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are empty, and they will not construe the notion that emptiness is the consciousness element [and so forth]. They will not construe the notion that the earth element is signless, and they will not construe the notion that signlessness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are signless, and they will not construe the notion that signlessness is the consciousness element [and so forth]. They will not construe the notion that the earth element is wishless,F.27.b and they will not construe the notion that wishlessness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are wishless, and they will not construe the notion that wishlessness is the consciousness element [and so forth]. They will not construe the notion that the earth element is nonarising, and they will not construe the notion that nonarising is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are nonarising, and they will not construe the notion that nonarising is the consciousness element [and so forth]. They will not construe the notion that the earth element is unceasing, and they will not construe the notion that noncessation is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are unceasing, and they will not construe the notion that noncessation is the consciousness element [and so forth].

They will not construe the notion that the earth element is peace, and they will not construe the notion that peace is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are peace, and they will not construe the notion that peace is the consciousness element [and so forth]. They will not construe the notion that the earth element is void, and they will not construe the notion that voidness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are void,F.28.a and they will not construe the notion that voidness is the consciousness element [and so forth].

“They will not construe the notion that ignorance is empty, and they will not construe the notion that emptiness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty, and they will not construe the notion that emptiness is aging and death [and so forth]. They will not construe the notion that ignorance is signless, and they will not construe the notion that signlessness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are signless, and they will not construe the notion that signlessness is aging and death [and so forth]. They will not construe the notion that ignorance is wishless, and they will not construe the notion that wishlessness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are wishless, and they will not construe the notion that wishlessness is aging and death [and so forth]. They will not construe the notion that ignorance is nonarising, and they will not construe the notion that nonarising is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are nonarising, and they will not construe the notion that nonarising is aging and death [and so forth]. They will not construe the notion that ignorance is unceasing,F.28.b and they will not construe the notion that noncessation is ignorance.

They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are unceasing, and they will not construe the notion that noncessation is aging and death [and so forth]. They will not construe the notion that ignorance is peace, and they will not construe the notion that peace is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are peace, and they will not construe the notion that peace is aging and death [and so forth]. They will not construe the notion that ignorance is void, and they will not construe the notion that voidness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are void, and they will not construe the notion that voidness is aging and death [and so forth].B29

“They will not construe the notion that the perfection of generosity is empty, and they will not construe the notion that emptiness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty, and they will not construe the notion that emptiness is the perfection of wisdom [and so forth].F.29.a They will not construe the notion that the perfection of generosity is signless, and they will not construe the notion that signlessness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are signless, and they will not construe the notion that signlessness is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is wishless, and they will not construe the notion that wishlessness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are wishless, and they will not construe the notion that wishlessness is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is nonarising, and they will not construe the notion that nonarising is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonarising, and they will not construe the notion that nonarising is the perfection of wisdom [and so forth].

They will not construe the notion that the perfection of generosity is unceasing, and they will not construe the notion that noncessation is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are unceasing,F.29.b and they will not construe the notion that noncessation is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is peace, and they will not construe the notion that peace is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are peace, and they will not construe the notion that peace is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is void, and they will not construe the notion that voidness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are void, and they will not construe the notion that voidness is the perfection of wisdom [and so forth].

“They will not construe the notion that the emptiness of internal phenomena is empty, and they will not construe the notion that emptiness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty, and they will not construe the notion that emptiness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is signless, and they will not construe the notion that signlessness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are signless, and they will not construe the notion that signlessness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is wishless, and they will not construe the notion that wishlessness is the emptiness of internal phenomena.F.30.a They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are wishless, and they will not construe the notion that wishlessness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is nonarising, and they will not construe the notion that nonarising is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonarising, and they will not construe the notion that nonarising is the emptiness of the essential nature of nonentities [and so forth].

They will not construe the notion that the emptiness of internal phenomena is unceasing, and they will not construe the notion that noncessation is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unceasing, and they will not construe the notion that noncessation is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is peace, and they will not construe the notion that peace is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are peace, and they will not construe the notion that peace is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is void, and they will not construe the notion that voidness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are void, and they will not construe the notion that voidness is the emptiness of the essential nature of nonentities [and so forth].

“They will not construe the notion that the applications of mindfulness are empty, and they will not construe the notion that emptiness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment,F.30.b and the noble eightfold path are empty, and they will not construe the notion that emptiness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are signless, and they will not construe the notion that signlessness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are signless, and they will not construe the notion that signlessness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are wishless, and they will not construe the notion that wishlessness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are wishless, and they will not construe the notion that wishlessness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are nonarising, and they will not construe the notion that nonarising is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonarising, and they will not construe the notion that nonarising is the noble eightfold path [and so forth].

They will not construe the notion that the applications of mindfulness are unceasing,F.31.a and they will not construe the notion that noncessation is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unceasing, and they will not construe the notion that noncessation is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are peace, and they will not construe the notion that peace is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are peace, and they will not construe the notion that peace is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are void, and they will not construe the notion that voidness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are void, and they will not construe the notion that voidness is the noble eightfold path [and so forth].

“They will not construe the notion that the truths of the noble ones are empty, and they will not construe the notion that emptiness is the truths of the noble ones.{Ki.II-III: 17} They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty, and they will not construe the notion that emptiness is the eighteen distinct qualities of the buddhas [and so forth].F.31.b They will not construe the notion that the truths of the noble ones are signless, and they will not construe the notion that signlessness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are signless, and they will not construe the notion that signlessness is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are wishless, and they will not construe the notion that wishlessness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are wishless, and they will not construe the notion that wishlessness is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are nonarising, and they will not construe the notion that nonarising is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are nonarising, and they will not construe the notion that nonarising is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are unceasing, and they will not construe the notion that noncessation is the truths of the noble ones.

They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are unceasing, and they will not construe the notion that noncessation is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are peace, and they will not construe the notion that peace is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are peace, and they will not construe the notion that peace is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are void,F.32.a and they will not construe the notion that voidness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are void, and they will not construe the notion that voidness is the eighteen distinct qualities of the buddhas [and so forth].

“They will not construe the notion that the fruit of entering the stream to nirvāṇa is empty, and they will not construe the notion that emptiness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are empty, and they will not construe the notion that emptiness is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is signless, and they will not construe the notion that signlessness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are signless, and they will not construe the notion that signlessness is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is wishless, and they will not construe the notion that wishlessness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are wishless, and they will not construe the notion that wishlessness is all-aspect omniscience [and so forth].F.32.b They will not construe the notion that the fruit of entering the stream to nirvāṇa is nonarising, and they will not construe the notion that nonarising is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are nonarising, and they will not construe the notion that nonarising is all-aspect omniscience [and so forth].

They will not construe the notion that the fruit of entering the stream to nirvāṇa is unceasing, and they will not construe the notion that noncessation is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are unceasing, and they will not construe the notion that noncessation is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is peace, and they will not construe the notion that peace is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are peace, and they will not construe the notion that peace is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is void, and they will not construe the notion that voidness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship,individual enlightenment, and all-aspect omniscience are void,F.33.a and they will not construe the notion that voidness is all-aspect omniscience [and so forth].

“They will not construe the notion that the conditioned elements are empty, and they will not construe the notion that emptiness is the conditioned elements. They will not construe the notion that the conditioned elements are signless, and they will not construe the notion that signlessness is the conditioned elements. They will not construe the notion that the conditioned elements are wishless, and they will not construe the notion that wishlessness is the conditioned elements. They will not construe the notion that the conditioned elements are nonarising, and they will not construe the notion that nonarising is the conditioned elements. They will not construe the notion that the conditioned elements are unceasing, and they will not construe the notion that noncessation is the conditioned elements. They will not construe the notion that the conditioned elements are peace, and they will not construe the notion that peace is the conditioned elements. They will not construe the notion that the conditioned elements are void, and they will not construe the notion that voidness is the conditioned elements.

“They will not construe the notion that the unconditioned elements are empty, and they will not construe the notion that emptiness is the unconditioned elements. They will not construe the notion that the unconditioned elements are signless, and they will not construe the notion that signlessness is the unconditioned elements. They will not construe the notion that the unconditioned elements are wishless, and they will not construe the notion that wishlessness is the unconditioned elements. They will not construe the notion that the unconditioned elements are nonarising, F.33.b and they will not construe the notion that nonarising is the unconditioned elements. They will not construe the notion that the unconditioned elements are unceasing, and they will not construe the notion that noncessation is the unconditioned elements. They will not construe the notion that the unconditioned elements are peace, and they will not construe the notion that peace is the unconditioned elements. {Ki.II-III: 18} They will not construe the notion that the unconditioned elements are void, and they will not construe the notion that voidness is the unconditioned elements.

“Divine princes,^[270] this formulation explains how there is no one at all who will have confidence in this perfection of wisdom, since it is so profound, and so forth, and so utterly sublime—so much so that it should be known by the learned and the wise. If you ask why, it is because nothing at all is expressed and explained in it. Insofar as there is nothing at all that is expressed or explained in it, there are no beings at all who will have confidence in it.”

Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, in this perfection of wisdom, have the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas—not been extensively presented? Has the acceptance of bodhisattva great beings not been taught, and has the path of the bodhisattvas, commencing from the time of their initial setting of the mind on enlightenment and continuing as far as their tenth setting of the mind on enlightenment, also not been taught? That is to say, have 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, all the aspects of emptiness, the four applications of mindfulness, F.34.a the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas also not been taught?

“Has the emanational play of bodhisattva great beings, owing to their extrasensory power and miraculous ability, not also been taught? And then is it not the case that bodhisattva great beings will practice the perfection of wisdom and take birth miraculously; is it not the case that they will have extrasensory powers that know no diminishing; is it not the case that they will indeed be excellently endowed with those roots of virtuous action through which they will seek to serve, respect, honor, and worship those lord buddhas; is it not the case that they will never interrupt the continuity of any Dharmas that they hear from those lord buddhas, until they have attained all-aspect omniscience; is it not the case that they will always be absorbed [in meditation], without lacking meditative absorption; F.34.b and is it not the case that they will be endowed with inspired speech that is unimpeded, inspired speech that is uninterrupted, inspired speech that is rational, inspired speech that is well connected, inspired speech that is purposeful, and inspired speech that is distinguished and supramundane?”^[271]{Ki.II-III: 19}

“Venerable Śāradvatīputra, it is so!” replied Subhūti. “It is just as you have said. In this perfection of wisdom, the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas—have been extensively taught. The acceptance of bodhisattva great beings has also been taught, and it is the case that [all those other attributes you mentioned] will come about, up to and including the endowment of inspired speech that is distinguished and supramundane, but they will do so without anything being apprehended!

“If you ask what is it that is not apprehended, this will come about without a self being apprehended; without sentient beings, life forms,living beings,life, living creatures, individuals,human beings,people, actors, experiencers, knowers, or viewers being apprehended; without physical forms being apprehended; without feelings, perceptions, formative predispositions, or consciousness being apprehended; without the eyes being apprehended; without the ears, nose, tongue, body, or mental faculty being apprehended; without sights being apprehended; without sounds, odors, tastes, tangibles, or mental phenomena being apprehended; without visual consciousness being apprehended; without auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness being apprehended; without visually compounded sensory contact being apprehended;F.35.a without aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact being apprehended; without feelings arising from visually compounded sensory contact being apprehended; without feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact being apprehended; without the earth element being apprehended; without the water element, the fire element, the wind element, the space element, or the consciousness element being apprehended; without ignorance being apprehended; without formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death being apprehended; without the perfection of generosity being apprehended; without the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom being apprehended; without the emptiness of internal phenomena being apprehended; without the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, being apprehended; without the applications of mindfulness being apprehended; without the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path being apprehended; without the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions,F.35.b the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and 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, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas being apprehended; and without the [fruits and realizations], up to and including all-aspect omniscience, being apprehended.”

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, why in this perfection of wisdom are the three vehicles extensively taught without anything being apprehended? Similarly, why is the acceptance of bodhisattva great beings taught without anything being apprehended, and why do [all those other attributes I mentioned], up to and including the endowment of inspired speech that is distinguished and supramundane, come about, without anything being apprehended?”

The venerable Subhūti replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, {Ki.II-III: 20} the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the three vehicles have been extensively taught without anything being apprehended. It is owing to the emptiness of internal phenomena, the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the acceptance of bodhisattva great beings has been taught. Bodhisattva great beings will be endowed with inspired speech that is distinguished and supramundane, without anything being apprehended.” F.36.a

Chapter 16

Then Śakra, mighty lord of the gods, thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, I should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, widely scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then all the gods in this great trichiliocosm, from the Caturmahā­rāja­kāyika realm, up to and including Akaniṣṭha, also had the thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, we should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, manifestly scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then Śakra, mighty lord of the gods, and also all the gods in this great trichiliocosm, from the Caturmahā­rāja­kāyika realm, up to and including Akaniṣṭha, conjured up many coral flowers, which are divine sacraments, in order to worship this perfection of wisdom, and then they scattered them, widely scattered them, and thoroughly scattered them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and F.36.b the elder Subhūti. As soon as these flowers had been scattered, the ground of this great trichiliocosm was covered with flowers and a delightful and pleasant towering mansion of flowers formed in the sky above, as large as the great trichiliocosm.

The elder Subhūti thought, “I have not previously seen even in all the god realms these flowers that the gods are so widely scattering in this manner. These flowers have been conjured up. So these flowers that the gods are scattering have not originated from trees. They have not grown from water. They have not grown from the plains. These flowers that the gods are so widely scattering have originated from mind. These flowers have not originated from trees.”

Then Śakra, mighty lord of the gods, mentally said to the elder Subhūti, “Blessed Subhūti, these flowers have not originated at all. These flowers have not originated from mind, and they have not originated from trees.”

“Kauśika,” replied Subhūti, “you have said that these flowers have not originated and have not grown, that these flowers have neither originated from mind, nor have they originated from trees. Kauśika, since in that way they are nonarising, they are not flowers at all.”

Śakra responded, “Blessed Subhūti, is it not only these flowers that are ephemeral and unoriginated, but are physical forms also unoriginated? Are feelings, perceptions, formative predispositions, and consciousness also unoriginated?” {Ki.II-III: 21}

“Kauśika,” replied Subhūti, “it is not only these flowers that are ephemeral and unoriginated, but, Kauśika, physical forms are also unoriginated, and that which is unoriginated is not physical forms. Kauśika, feelings,F.37.a perceptions, formative predispositions, and consciousness are also unoriginated, and that which is unoriginated is not consciousness [and so forth]. Kauśika, the eyes are unoriginated, and that which is unoriginated is not the eyes. Kauśika, the ears, nose, tongue, body, and mental faculty are unoriginated, and that which is unoriginated is not the mental faculty [and so forth]. Kauśika, sights are unoriginated, and that which is unoriginated is not sights. Kauśika, sounds, odors, tastes, tangibles, and mental phenomena are unoriginated, and that which is unoriginated is not mental phenomena [and so forth]. Kauśika, visual consciousness is unoriginated, and that which is unoriginated is not visual consciousness. Kauśika, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unoriginated, and that which is unoriginated is not mental consciousness [and so forth]. Kauśika, visually compounded sensory contact is unoriginated, and that which is unoriginated is not visually compounded sensory contact. Kauśika, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unoriginated, and that which is unoriginated is not mentally compounded sensory contact [and so forth]. Kauśika, feelings arising from visually compounded sensory contact are unoriginated, and that which is unoriginated is not feelings arising from visually compounded sensory contact. Kauśika, feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unoriginated, and that which is unoriginated is not feelings arising from mentally compounded sensory contact [and so forth].

Kauśika, the earth element is unoriginated, and that which is unoriginated is not the earth element. Kauśika, the water element, the fire element, the wind element, the space F.37.b element, and the consciousness element are unoriginated, and that which is unoriginated is not the consciousness element [and so forth]. Kauśika, ignorance is unoriginated, and that which is unoriginated is not ignorance. Kauśika, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are unoriginated, and that which is unoriginated is not aging and death [and so forth]. Kauśika, the perfection of generosity is unoriginated, and that which is unoriginated is not the perfection of generosity. Kauśika, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are unoriginated, and that which is unoriginated is not the perfection of wisdom [and so forth]. Kauśika, the emptiness of internal phenomena is unoriginated, and that which is unoriginated is not the emptiness of internal phenomena. Kauśika, the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unoriginated, and that which is unoriginated is not the emptiness of the essential nature of nonentities [and so forth]. Kauśika, the applications of mindfulness are unoriginated, and that which is unoriginated is not the applications of mindfulness. Kauśika, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unoriginated, and that which is unoriginated is not the noble eightfold path [and so forth]. Kauśika, 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge,F.38.a great loving kindness, great compassion, and the distinct qualities of the buddhas are unoriginated, and that which is unoriginated is not the distinct qualities of the buddhas [and so forth].

Kauśika, the fruit of entering the stream to nirvāṇa is unoriginated, and that which is unoriginated is not the fruit of entering the stream to nirvāṇa. Kauśika, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are unoriginated, and that which is unoriginated is not individual enlightenment [and so forth]. Kauśika, all-aspect omniscience is unoriginated, and that which is unoriginated is not all-aspect omniscience. Kauśika, those who enter the stream to nirvāṇa are unoriginated, and that which is unoriginated is not those who enter the stream to nirvāṇa. Kauśika, those who are destined for only one more rebirth, those who are no longer subject to rebirth, and the arhats are unoriginated, and that which is unoriginated is not the arhats. Kauśika, the pratyekabuddhas are unoriginated, and that which is unoriginated is not the pratyekabuddhas. Kauśika, the bodhisattvas are unoriginated, and that which is unoriginated is not the bodhisattvas. Kauśika, the tathāgatas are unoriginated, and that which is unoriginated is not the tathāgatas.”{Ki.II-III: 22}

Then Śakra, mighty lord of the gods, thought, “Oh! The elder Subhūti who teaches the nature of reality without contradicting such conceptualizations is profoundly wise.”

Then the Lord Buddha said to Śakra, mighty lord of the gods, “It is so! Kauśika, it is so! This elder Subhūti is endowed with profound wisdom. That is to say, he even teaches the nature of reality without contradicting such conceptualizations.”

Then Śakra, mighty lord of the gods, asked, “Blessed Lord, how does this elder Subhūti even teach the nature of reality without contradicting conceptualizations?”

The Lord [Buddha] replied to Śakra, mighty lord of the gods, F.38.b “Kauśika, physical forms are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, feelings, perceptions, formative predispositions, and consciousness are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“Kauśika, the sense fields, the sensory elements, and the links of dependent origination are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“Kauśika, 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 [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, F.39.a the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“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, and individual enlightenment are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, all-aspect omniscience is merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, those who enter the stream to nirvāṇa are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, bodhisattvas, and completely awakened buddhas are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti. So it is, Kauśika, that the elder Subhūti does indeed teach the nature of reality without contradicting conceptualizations.” {Ki.II-III: 23}F.39.b

Then the venerable Subhūti addressed Śakra, mighty lord of the gods: “Kauśika, it is so! It is so! The Blessed Lord indeed teaches that all phenomena are merely conceptualizations. Kauśika, bodhisattva great beings should also know in that way that all phenomena are merely conceptualizations, and they should train in the perfection of wisdom. Kauśika, bodhisattva great beings who train accordingly do not train in physical forms. If you ask why, it is because they do not observe any physical forms in which they should train. They do not train in feelings, perceptions, formative predispositions, or consciousness. If you ask why, it is because they do not observe any consciousness [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in the eyes. If you ask why, it is because they do not observe any eye in which they should train. They do not train in the ears, nose, tongue, body, or mental faculty. If you ask why, it is because they do not observe any mental faculty [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in sights. If you ask why, it is because they do not observe any sights in which they should train. They do not train in sounds, odors, tastes, tangibles, or mental phenomena. If you ask why, it is because they do not observe any mental phenomena [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in visual consciousness. If you ask why, it is because they do not observe any visual consciousness in which they should train. They do not train in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental F.40.a consciousness. If you ask why, it is because they do not observe any mental consciousness [and so forth] in which they should train.

Bodhisattva great beings who train accordingly do not train in visually compounded sensory contact. If you ask why, it is because they do not observe any visually compounded sensory contact in which they should train. They do not train in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. If you ask why, it is because they do not observe any mentally compounded sensory contact [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in feelings conditioned by visually compounded sensory contact. If you ask why, it is because they do not observe any feelings conditioned by visually compounded sensory contact in which they should train. They do not train 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. If you ask why, it is because they do not observe any feelings conditioned by mentally compounded sensory contact [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in the earth element. If you ask why, it is because they do not observe any earth element in which they should train. They do not train in the water element, the fire element, the wind element, the space element, or the consciousness element. If you ask why, it is because they do not observe any consciousness element [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in ignorance. If you ask why, F.40.b it is because they do not observe any ignorance in which they should train. They do not train 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. If you ask why, it is because they do not observe any aging and death [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the perfection of generosity. If you ask why, it is because they do not observe any perfection of generosity in which they should train. They do not train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. If you ask why, it is because they do not observe any perfection of wisdom [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the emptiness of internal phenomena. If you ask why, it is because they do not observe any emptiness of internal phenomena in which they should train. They do not train in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. If you ask why, it is because they do not observe any emptiness of the essential nature of nonentities [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the applications of mindfulness. If you ask why, it is because they do not observe any applications of mindfulness in which they should train. They do not train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. If you ask why, it is because they do not observe any noble eightfold path [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the noble F.41.a truths, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. If you ask why, it is because they do not observe any distinct qualities of the buddhas [and so forth] in which they should train. They do not train in 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. They do not train in knowledge of the path. They do not train in all-aspect omniscience. If you ask why, it is because they do not observe any all-aspect omniscience [and so forth] in which they should train.”

Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Blessed Subhūti, why do bodhisattva great beings not observe physical forms? Why do they not observe feelings, perceptions, formative predispositions, or consciousness? Why do they not observe the sense fields, the sensory elements, or the links of dependent origination? Why do they not observe the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment? Why do they not observe 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, F.41.b 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, or the eighteen distinct qualities of the buddhas? Why do they not observe [the fruits and realizations], up to and including all-aspect omniscience?”

“Kauśika,” replied Subhūti, “it is because physical forms are empty of physical forms. Feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. {Ki.II-IIII: 24} The sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, 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 and [all the fruits and realizations], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth].

“Kauśika, the emptiness of physical forms does not observe the emptiness of physical forms. The emptiness of feelings does not observe the emptiness of feelings. The emptiness of perceptions does not observe the emptiness of perceptions. The emptiness of formative predispositions does not observe the emptiness of formative predispositions, and the emptiness of consciousness does not observe the emptiness of consciousness. F.42.a The emptiness of [all the attributes and fruits], up to and including all-aspect omniscience, does not observe all-aspect omniscience [and so forth].

“Kauśika, so it is that whoever trains in this emptiness trains in emptiness through there not being two. That is to say, they train in the emptiness of physical forms without any dividing into two. They train in the emptiness of feelings, the emptiness of perceptions, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness without any dividing into two. They train in the emptiness of the sense fields, the sensory elements, and the links of dependent origination without any dividing into two. They train in the emptiness of the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and of [all the fruits and realizations], up to and including all-aspect omniscience, without any dividing into two.

“Kauśika, those who train, without any dividing into two, in the emptiness of physical forms, and those who train, without any dividing into two, in the emptiness of feelings, perceptions, formative predispositions, and consciousness, train, without any dividing into two, in the perfection of generosity, and they train, without any dividing into two, in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance,F.42.b the perfection of meditative concentration, and the perfection of wisdom. They train, without any dividing into two, in the emptiness of internal phenomena, and they train, without any dividing into two, in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They train, without any dividing into two, in the applications of mindfulness, and they train, without any dividing into two, in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They train, without any dividing into two, in 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They train, without any dividing into two, in 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,individual enlightenment, buddhahood, knowledge of the path, and all-aspect omniscience.

“Those who train in the perfection of generosity without any dividing into two; those who train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom without any dividing into two; those who train in the emptiness of internal phenomena without any dividing into two; those who train in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, without any dividing into two; those who train in the applications of mindfulness without any dividing into two; F.43.a those who train in the [other causal attributes], up to and including the noble eightfold path, without any dividing into two; those who train in the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, without any dividing into two; those who train in knowledge of all the dharmas without any dividing into two; and those who train in the [other fruits and realizations], up to and including all-aspect omniscience, without any dividing into two—all of them train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two.

“Those who train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two, do not train in order to enhance or diminish physical forms. They do not train in order to enhance or diminish feelings, perceptions, formative predispositions, or consciousness. They do not train in order to enhance or diminish the sense fields, the sensory elements, or the links of dependent origination.{Ki.II-IIII: 25} They do not train in order to enhance or diminish the perfection of generosity. They do not train in order to enhance or diminish the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not train in order to enhance or diminish the emptiness of internal phenomena, 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. They do not train in order to enhance or diminish the applications of mindfulness. They do not train in order to enhance or diminish the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or F.43.b the noble eightfold path. They do not train in order to enhance or diminish 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge or the eighteen distinct qualities of the buddhas. They do not train in order to enhance or diminish [the fruits and realizations], up to and including all-aspect omniscience.

“Those who do not train in order to enhance or diminish physical forms; who do not train in order to enhance or diminish feelings, perceptions, formative predispositions, or consciousness; and who do not train in order to enhance or diminish [all the attributes, fruits, and realizations], up to and including all-aspect omniscience, do not train in order to accept or negate physical forms. They do not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness. They do not train in order to accept or negate the sense fields, the sensory elements, or the links of dependent origination. They do not train in order to accept or negate the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, F.44.a the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not train in order to accept or negate [all the fruits and realizations], up to and including all-aspect omniscience.” B30

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, do bodhisattva great beings who train accordingly not train in order to accept or negate physical forms? Do they not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness? Do they not train in order to accept or negate [all the attributes and fruits], up to and including all-aspect omniscience?”

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train accordingly do not train in order to accept or negate physical forms. They do not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness. They do not train in order to accept or negate [all the attributes and fruits], up to and including all-aspect omniscience.”

“Venerable Subhūti,” he asked, “why do bodhisattva great beings not train in order to accept or negate physical forms? Why do they not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness? Why do they not train in order to accept or negate [all attributes and fruits], up to and including all-aspect omniscience?”

“Venerable Śāradvatīputra,” replied Subhūti,F.44.b “it is because there is no acceptance of physical forms. That is to say, there is no acceptance of physical forms as physical forms, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings, perceptions, formative predispositions, or consciousness. That is to say, there is no acceptance of consciousness [and so forth] as consciousness [and so forth], owing to the emptiness of external and internal phenomena.{Ki.II-III: 26} It is because there is no acceptance of the sense fields, the sensory elements, or the links of dependent origination. That is to say, there is no acceptance of the links of dependent origination [and so forth] as the links of dependent origination [and so forth], owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. That is to say, there is no acceptance of the distinct qualities of the buddhas [and so forth] as the distinct qualities of the buddhas [and so forth], owing to the emptiness of external and internal phenomena. It is because there is no acceptance of [the fruits and realizations], up to and including all-aspect omniscience. That is to say, there is no acceptance of all-aspect omniscience [and so forth] as all-aspect omniscience [and so forth], owing to the emptiness of external and internal phenomena.

Venerable Śāradvatīputra, so it is that they will be emancipated in all-aspect omniscience through the nonacceptance of all phenomena.”

“Venerable Subhūti,” he asked, “will bodhisattva great beings who train in this manner train in the perfection of wisdom and F.45.a be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena?”

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train in this manner will train in the perfection of wisdom and be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena.”

“Venerable Subhūti,” he asked, “how will bodhisattva great beings who train in this manner train in it and be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena?”

“Venerable Śāradvatīputra,” replied Subhūti, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the arising of physical forms, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because physical forms do not exist and are not apprehended, owing to the intrinsic nature of physical forms. They do not observe the arising of feelings, perceptions, formative predispositions, or consciousness, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because consciousness [and so forth] do not exist and are not apprehended, owing to the intrinsic nature of consciousness [and so forth]. They do not observe the arising of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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,F.45.b signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas,{Ki.II-III: 27} the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [all fruits and realizations], up to and including all-aspect omniscience, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because all-aspect omniscience [and so forth] do not exist and are not apprehended, owing to the intrinsic nature of all-aspect omniscience [and so forth].

Venerable Śāradvatīputra, so it is that bodhisattva great beings train in the perfection of wisdom and are emancipated in all-aspect omniscience through the nonarising, noncessation, nonappropriation, nonrejection, nonaffliction, nonpurification, nonaccumulation, nondiminishing, nondecrease, and nonincrease of all phenomena.”

Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, where should one search for the bodhisattva great beings’ perfection of wisdom?”

“Mighty lord of the gods, one should seek the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti,”^[272] replied Śāradvatīputra.

Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “The noble Śāradvatīputra has said that one should seek the perfection of wisdom that bodhisattva great beings have in the discourse of Subhūti. Is this through your power, through your blessing?”

“Kauśika,” replied Subhūti, “it is not through my power. It is not through my blessing.”

Śakra asked, F.46.a “Blessed Subhūti, in that case, whose power is it, and whose blessing is it?”

“Kauśika,” replied Subhūti, “it is the power of the tathāgatas. It is the blessing of the tathāgatas.”

Śakra then asked, “Blessed Subhūti, if all phenomena are without blessing, how can it be said that this is the power of the tathāgatas, this is the blessing of the tathāgatas? The tathāgatas are nonapprehensible apart from reality that is devoid of blessings. The existence of the tathāgatas is nonapprehensible apart from the real nature.”

“Kauśika, it is so! It is so!” replied Subhūti. “The existence of the tathāgatas is not apprehensible apart from reality that is devoid of blessings. The existence of the tathāgatas is not apprehensible apart from the real nature. The tathāgatas are not apprehensible in reality that is devoid of blessings. Nor indeed is reality devoid of blessings apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the real nature. Nor indeed is the real nature apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of physical forms. Nor indeed is the real nature of physical forms apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of physical forms. Nor indeed is the reality of physical forms apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of feelings, perceptions, formative predispositions, or consciousness. {Ki.II-III: 28} Nor indeed is the real nature of consciousness [and so forth] apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of consciousness [and so forth]. Nor indeed is the reality of consciousness [and so forth] apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of the sense fields, the sensory elements, the links of dependent origination, the perfections, F.46.b all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [any of the fruits and realizations], up to and including all-aspect omniscience. Nor indeed is the real nature of all-aspect omniscience [and so forth] apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of all-aspect omniscience [and so forth]. Nor indeed is the reality of all-aspect omniscience [and so forth] apprehensible in the tathāgatas.

“Kauśika, that which is a tathāgata is neither conjoined with nor disjoined from the real nature of physical forms. It is neither conjoined with nor disjoined from the reality of physical forms. It is neither conjoined with nor disjoined from anything other than the real nature of physical forms. It is neither conjoined with nor disjoined from anything other than the reality of physical forms.

“It is neither conjoined with nor disjoined from the real nature of feelings, perceptions, formative predispositions, or consciousness. It is neither conjoined with nor disjoined from the reality of consciousness [and so forth]. It is neither conjoined with nor disjoined from anything other than the real nature of consciousness [and so forth]. It is neither conjoined with nor disjoined from anything other than the reality of consciousness [and so forth].

“Kauśika, that which is a tathāgata is neither conjoined with nor disjoined from the real nature of [all the attributes, fruits, and realizations], up to and including all-aspect omniscience. F.47.a It is neither conjoined with nor disjoined from the reality of all-aspect omniscience [and so forth]. It is neither conjoined with nor disjoined from anything other than the real nature of all-aspect omniscience [and so forth]. It is neither conjoined with nor disjoined from anything other than the reality of all-aspect omniscience [and so forth]. Kauśika, this is the power of those who are neither conjoined with nor disjoined from all those phenomena. This is their blessing inasmuch as they are devoid of blessing.

“Kauśika, you asked where bodhisattva great beings should seek the perfection of wisdom. Kauśika, they should not seek it in physical forms. They should not seek it in anything other than physical forms. They should not seek it in feelings, perceptions, formative predispositions, or consciousness. They should not seek it in anything other than consciousness [and so forth]. If you ask why, Kauśika, it is because all those phenomena—be they ‘physical forms,’ be they ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ or ‘consciousness’, be they ‘bodhisattvas,’ be they ‘the perfection of wisdom,’ or be they ‘the act of seeking’—are neither conjoined nor disjoined, and they are immaterial, invisible, and unimpeded, with a single defining characteristic, in that they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not seek the perfection of wisdom even in the sense fields, the sensory elements, or the links of dependent origination. Nor should they seek it in the perfections, the aspects of emptiness, the factors conducive to enlightenment, {Ki.II-III: 29} the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, F.47.b the 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, the distinct qualities of the buddhas, or in [any of the fruits and realizations], up to and including all-aspect omniscience. If you ask why, Kauśika, it is because all those phenomena—be they ‘physical forms,’ be they ‘all-aspect omniscience’ [and so forth], be they ‘bodhisattvas,’ be they ‘the perfection of wisdom,’ or be they ‘the act of seeking’—are neither conjoined nor disjoined, and they are immaterial, invisible, and unimpeded, with a single defining characteristic, in that they are without defining characteristics.

“If you ask why, Kauśika, it is because physical forms are not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than physical forms. The real nature of physical forms is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the real nature of physical forms. The reality of physical forms is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the reality of physical forms.

“Feelings, perceptions, formative predispositions, and consciousness are not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than consciousness [and so forth]. The real nature of consciousness [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the real nature of consciousness [and so forth]. The reality of consciousness [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the reality of consciousness [and so forth].

“The sense fields, the sensory elements, F.48.a the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the fruits and realizations], up to and including all-aspect omniscience, are not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than all-aspect omniscience [and so forth]. The real nature of all-aspect omniscience [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the real nature of all-aspect omniscience [and so forth]. The reality of all-aspect omniscience [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the reality of all-aspect omniscience [and so forth].

“If you ask why, Kauśika, it is because all phenomena do not exist and are not apprehensible. Since all phenomena do not exist and are not apprehensible, the perfection of wisdom is not physical forms. Nor indeed is the perfection of wisdom anything other than physical forms. The perfection of wisdom is not the real nature of physical forms. Nor indeed is the perfection of wisdom anything other than the real nature of physical forms. The perfection of wisdom is not the reality of physical forms. Nor indeed is the perfection of wisdom anything other than the reality of physical forms.

“The perfection of wisdom is not feelings, F.48.b perceptions, formative predispositions, or consciousness. Nor indeed is the perfection of wisdom anything other than consciousness [and so forth]. The perfection of wisdom is not the real nature of consciousness [and so forth]. Nor indeed is the perfection of wisdom anything other than the real nature of consciousness [and so forth]. The perfection of wisdom is not the reality of consciousness [and so forth]. {Ki.II-III: 30} Nor indeed is the perfection of wisdom anything other than the reality of consciousness [and so forth].

“The perfection of wisdom is not [the fruits and realizations], up to and including all-aspect omniscience. Nor indeed is the perfection of wisdom anything other than all-aspect omniscience [and so forth]. The perfection of wisdom is not the real nature of all-aspect omniscience [and so forth]. Nor indeed is the perfection of wisdom anything other than the real nature of all-aspect omniscience [and so forth]. The perfection of wisdom is not the reality of all-aspect omniscience [and so forth]. Nor indeed is the perfection of wisdom anything other than the reality of all-aspect omniscience [and so forth].”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Blessed Subhūti, this perfection that bodhisattva great beings have is great. Such is the perfection of wisdom! Blessed Subhūti, this perfection that bodhisattva great beings have is immeasurable. Such is the perfection of wisdom! Blessed Subhūti, this perfection that bodhisattva great beings have is infinite. Such is the perfection of wisdom! Training in it, those who enter the stream to nirvāṇa have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats have attained, will attain, and are attaining arhatship [and those other fruits]. F.49.a Those who are pratyekabuddhas have awakened, are awakening, and will awaken to individual enlightenment. Training in it, bodhisattva great beings have brought beings to maturity, refined the buddhafields, and then attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.”

“Kauśika, it is so! It is so!” replied Subhūti. “This perfection that bodhisattva great beings have is great. Such is the perfection of wisdom! This perfection that bodhisattva great beings have is immeasurable. Such is the perfection of wisdom! This perfection that bodhisattva great beings have is infinite. Such is the perfection of wisdom! Training in it, those who enter the stream to nirvāṇa have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa. Those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats have attained, will attain, and are attaining arhatship [and those other fruits]. Those who are pratyekabuddhas have awakened, are awakening, and will awaken to individual enlightenment. Training in it, bodhisattva great beings have brought beings to maturity, refined the buddhafields, and then attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, since physical forms are extensive, this perfection that bodhisattva great beings have is extensive. F.49.b If you ask why, Kauśika, it is because the past limit of physical forms is not apprehensible, the future limit is not apprehensible, and the intervening present is not apprehensible. Kauśika, since feelings, perceptions, formative predispositions, and consciousness are extensive, this perfection that bodhisattva great beings have is extensive. If you ask why, Kauśika, it is because the past limit of consciousness [and so forth] is not apprehensible, {Ki.II-III: 31} the future limit is not apprehensible, and the intervening present is not apprehensible. Since the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the fruits and realizations], up to and including all-aspect omniscience, are extensive, this perfection that bodhisattva great beings have is extensive. If you ask why, Kauśika, it is because the past limit of all-aspect omniscience [and so forth] is not apprehensible, the future limit is not apprehensible, and the intervening present is not apprehensible. Kauśika, this formulation explains how the perfection that bodhisattva great beings have is extensive. Such is the perfection of wisdom!

“Kauśika, since physical forms are immeasurable, this perfection that bodhisattva great beings have is immeasurable. If you ask why, Kauśika,F.50.a it is because the limits of physical forms are nonapprehensible. Kauśika, just as space is nonapprehensible, in the same way, Kauśika, the limits of physical forms are also nonapprehensible. Since space is immeasurable, physical forms are immeasurable. Since physical forms are immeasurable, the perfection of wisdom is immeasurable. Kauśika, since feelings, perceptions, formative predispositions, and consciousness are immeasurable, this perfection that bodhisattva great beings have is immeasurable. If you ask why, Kauśika, it is because the limits of consciousness [and so forth] are nonapprehensible. Kauśika, just as space is nonapprehensible, in the same way, Kauśika, the limits of consciousness [and so forth] are also nonapprehensible. Since space is immeasurable, consciousness [and so forth] are immeasurable. Since consciousness [and so forth] are immeasurable, the perfection of wisdom is immeasurable. Kauśika, since the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [the fruits and realizations], up to and including all-aspect omniscience, are immeasurable, this perfection that bodhisattva great beings have is immeasurable. If you ask why, Kauśika, it is because the limits of all-aspect omniscience [and so forth] F.50.b are nonapprehensible.

Kauśika, just as space is nonapprehensible, in the same way, Kauśika, the limits of all-aspect omniscience [and so forth] are also nonapprehensible. Since space is immeasurable, all-aspect omniscience [and so forth] are immeasurable. Since all-aspect omniscience [and so forth] are immeasurable, the perfection of wisdom is immeasurable. Kauśika, this formulation explains how the perfection that bodhisattva great beings have is immeasurable. Such is the perfection of wisdom!{Ki.II-III: 32}

“Kauśika, since physical forms are infinite, this perfection that bodhisattva great beings have is infinite. If you ask why, Kauśika, it is because the [past and future] limits of physical forms, and the intervening present, are nonapprehensible. Since feelings, perceptions, formative predispositions, and consciousness are infinite, this perfection that bodhisattva great beings have is infinite. If you ask why, Kauśika, it is because the [past and future] limits of consciousness [and so forth], and the intervening present, are nonapprehensible. Since the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [the fruits and realizations], up to and including all-aspect omniscience, are infinite, this perfection that bodhisattva great beings have is infinite. If you ask why, Kauśika,F.51.a it is because the [past and future] limits of all-aspect omniscience [and so forth], and the intervening present, are nonapprehensible. Kauśika, this formulation explains how the perfection that bodhisattva great beings have is infinite because physical forms are infinite, because feelings, perceptions, formative predispositions, and consciousness are infinite, and because [all the attributes, fruits, and realizations], up to and including all-aspect omniscience, are infinite. Such is the perfection of wisdom!

“Moreover, Kauśika, this perfection that bodhisattva great beings have is infinite because there is an infinitude of objective referents. Such is the perfection of wisdom!”

Śakra then asked, “Blessed Subhūti, why do you say, ‘This perfection that bodhisattva great beings have is infinite because there is an infinitude of objective referents. Such is the perfection of wisdom’?”

“Kauśika,” replied Subhūti, “this perfection that bodhisattva great beings have is infinite because all-aspect omniscience [and the other attributes, fruits, and realizations] have an infinitude of objective referents. Such is the perfection of wisdom.

“Moreover, Kauśika, this perfection that bodhisattva great beings have is infinite because phenomena have an infinitude of objective referents. Such is the perfection of wisdom.”

Śakra then asked, “Blessed Subhūti, why do you say, ‘This perfection that bodhisattva great beings have is infinite because phenomena have an infinitude of objective referents. Such is the perfection of wisdom’?” {Ki.II-III: 33}

“Kauśika,” replied Subhūti, “this perfection that bodhisattva great beings have is infinite because the realm of phenomena has an infinitude [of objective referents].^[273] Such is the perfection of wisdom.

“Moreover, Kauśika, this perfection that bodhisattva great beings have is infinite because the real nature has an infinitude of objective referents.^[274] Such is the perfection of wisdom.” F.51.b

Śakra then asked, “Blessed Subhūti, why do you say, ‘This perfection that bodhisattva great beings have is infinite because there is an infinitude of objective referents. Such is the perfection of wisdom’?”

“Kauśika,” replied Subhūti, “there is an infinitude of objective referents because the real nature is infinite. The real nature is infinite because there is an infinitude of objective referents. Kauśika, this perfection that bodhisattva great beings have is infinite because the real nature has an infinitude of objective referents.

“Moreover, Kauśika, this perfection that bodhisattva great beings have is infinite because beings are infinite.”

Śakra asked, “Blessed Subhūti, why do you say, ‘This perfection that bodhisattva great beings have is infinite because beings are infinite’?”

Subhūti asked in return, “Kauśika, do you think that the term being designates something?”

“Blessed Subhūti,” replied Śakra, “it is neither the designation of anything nor is it the designation of nothing. This being the case, the term being is an appellation that is appended adventitiously, appended to nonentities, and appended without objective referent.”

Subhūti then asked, “Kauśika, do you think that in this perfection of wisdom there is anything that is explained as a ‘being’?”

“No, venerable Subhūti!” replied Śakra.

“Kauśika,” said Subhūti, “beings are infinite in this context where nothing at all is explained as a ‘being.’^[275] Kauśika, if the tathāgatas, arhats, completely awakened buddhas, present in eons as numerous as the grains of sand of the river Gaṅgā, were to speak of ‘beings,’ F.52.a do you think, Kauśika, that any being would arise or cease?”

“No, venerable Subhūti!” replied Śakra. “If you ask why, it is because beings are pure from the beginning.”

Subhūti then said, “Kauśika, this formulation explains how one should know that the perfection of wisdom is infinite because beings are infinite.”^[276]{Ki.II-III: 34}

Then the gods in the entourage of Indra, the gods in the entourage of Brahmā, and the gods in the entourage of Prajāpati, along with many men and women, made the following pronouncement three times: “Ah! This Dharma that the elder Subhūti has explained, expressed, and revealed through the blessing of the tathāgatas and through the power of the tathāgatas, in order that the tathāgatas might come forth, has been eloquently explained! Ah! This Dharma has been eloquently explained. Ah! This reality of the Dharma has been eloquently explained!

“Blessed Lord, we shall uphold as the very tathāgata those bodhisattva great beings who are not separated from this perfection of wisdom. Although nothing at all is apprehensible—for physical forms, feelings, perceptions, formative predispositions, consciousness, and everything else, up to and including all-aspect omniscience, are all nonapprehensible—three vehicles are nonetheless set forth, that is to say the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas.”

Then the Blessed One said to those gods in the entourage of Indra, “Divine princes, it is so! It is just as you have spoken. Although nothing at all is apprehensible—for physical forms, F.52.b feelings, perceptions, formative predispositions, consciousness, and everything else, up to and including all-aspect omniscience, are indeed all nonapprehensible—there are nonetheless three vehicles set forth, that is to say the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas. Divine princes, you should uphold as the very tathāgata those bodhisattva great beings who, by way of not apprehending anything, are not separated from this perfection of wisdom. If you ask why, it is because from this perfection of wisdom they extensively teach the three vehicles, that is to say, as they explain, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas.

“A tathāgata is nevertheless not apprehensible as anything other than the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience.

“Divine princes, bodhisattva great beings should train in all these attributes. That is to say, they should train in the perfection of generosity, and they should train in the perfection of ethical discipline, the perfection of tolerance, F.53.a the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should train in the emptiness of internal phenomena, and they should train in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should train in the applications of mindfulness, and they should train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience. {Ki.II-III: 35}

“Divine princes, it is for that reason that bodhisattva great beings who practice this perfection of wisdom inseparably are said to be tathāgatas. Divine princes, when I attended upon the tathāgata, arhat, completely awakened Buddha Dīpaṃkara, and stood in the middle of the market in the Padmavatī royal court at Rājagṛha,^[277] I was not separated from the perfection of generosity. I was not separated from 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 other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers,F.53.b the branches of enlightenment, the path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. Without apprehending anything, I was not separated even from the other immeasurable attributes of the buddhas. Divine princes, at that time, the tathāgata, arhat, completely awakened Buddha Dīpaṃkara prophesied that I would attain unsurpassed, complete enlightenment, saying, “My child, in the future, after countless eons in this world system, during the Auspicious Eon, you will become Śākyamuni, a tathāgata, arhat, completely awakened buddha perfect in wisdom and conduct,^[278] a sugata who knows the world, a steersman for living creatures who are to be trained, an unsurpassed teacher of gods and humans.”

The gods then said to the Blessed One, “Blessed Lord, it is wonderful how the bodhisattva great beings’ perfection of wisdom favorably sustains the bodhisattva great beings’ all-aspect omniscience, without acquiring or relinquishing physical forms; without acquiring or relinquishing feelings, perceptions, formative predispositions, or consciousness; and without acquiring or relinquishing the sense fields, the sensory elements, the links of dependent origination, F.54.a the perfections, the aspects of emptiness, the factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the eighteen distinct qualities of the buddhas, or [any of the fruits and realizations], up to and including all-aspect omniscience.”

Then the Blessed One, knowing that all four assemblies of monks, nuns, laymen, and laywomen were gathered and present, along with the bodhisattva great beings, the gods of the Caturmahā­rāja­kāyika realm, and the assembled gods of all other realms, up to and including Akaniṣṭha, {Ki.II-III 36} established them all as witnesses, and addressed Śakra, mighty lord of the gods: “Kauśika, evil Māra and the gods of the māras’ realm will find no opportunity to inflict harm on those bodhisattva great beings or monks, nuns, laymen, laywomen, noble sons, noble daughters, gods, or goddesses who take up, uphold, recite, master, cultivate, extensively explain to others, and focus their attention correctly on this perfection of wisdom and are never separated from the mind set on all-aspect omniscience. If you ask why, it is because these noble sons and noble daughters will have been totally consecrated in [the understanding] that physical forms are emptiness, F.54.b and similarly they will have been totally consecrated in [the understanding] that feelings, perceptions, formative predispositions, and consciousness are emptiness. If you ask why, it is because there is no opportunity for emptiness to impinge upon emptiness. There is no opportunity for signlessness to impinge upon signlessness. There is no opportunity for wishlessness to impinge upon wishlessness.

“In the same way, these noble sons and noble daughters will have been totally consecrated in [the understanding] that the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, are emptiness. If you ask why, it is because there is no opportunity for emptiness to impinge upon emptiness. There is no opportunity for signlessness to impinge upon signlessness. There is no opportunity for wishlessness to impinge upon wishlessness. If you ask why, it is because that which would find an opportunity to impinge upon them, the situation in which it would find an opportunity to impinge, and that upon which it would find an opportunity to impinge are all without inherent existence.

“Kauśika, humans or nonhumans who would look for and seek an opportunity to impinge upon those noble sons or noble daughters will not find an opportunity to impinge. If you ask why, Kauśika, it is because these noble sons and noble daughters fully cultivate loving kindness, compassion, empathetic joy, and equanimity toward all beings, by way of not apprehending anything. {Ki.II-III: 37} It will not happen that those noble sons and noble daughters F.55.a fail to avoid any misfortunes that might have caused them untimely death. If you ask why, it is because noble sons and noble daughters who practice the perfection of generosity respect all beings with genuine acts of service.

“Kauśika, those gods of the Caturmahā­rāja­kāyika realm, situated throughout the world systems of the great trichiliocosm, along with those gods of the Trayastriṃśa realm, those of the Yāma realm, those of the Tuṣita realm, those of the Nirmāṇarata realm, those of the Para­nirmita­vaśa­vartin realm, those of the Ābhāsvara realms, those of the Śubhakṛtsna realms, and those of the Bṛhatphala realms,^[279] who have embarked upon unsurpassed, complete enlightenment, and those gods who have not yet heard, taken up, upheld, mastered, and focused their attention correctly on this perfection of wisdom should listen to, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and they should not be separated from the mind set on all-aspect omniscience.

“Moreover, Kauśika, if these noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and they are not separated from the mind set on all-aspect omniscience, they will not be afraid or terrified, whether they are staying in an empty hut, whether they are staying in an exposed place, or whether they have lost their way.^[280] If you ask why, it is because these noble sons and noble daughters have totally cultivated the emptiness of internal phenomena, without apprehending anything. They have totally cultivated the emptiness of external phenomena, the emptiness of external and internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, without apprehending anything.”

Then, at that time, all the gods situated throughout this world system of the great trichiliocosm—that is to say, the gods of the Caturmahā­rāja­kāyika realm, along with the gods of the Trayastriṃśa realm, F.55.b those of the Yāma realm, those of the Tuṣita realm, those of the Nirmāṇarata realm, those of the Para­nirmita­vaśa­vartin realm, and those [of the other realms], up to and including the Pure Abodes—said to the Blessed One, “Blessed Lord, we shall always guard, nurture, and shelter, without interruption, those noble sons and noble daughters who observe, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, teaching it extensively to others, and who focus their attention on all-aspect omniscience and are never separated from it. {Ki.II-III: 38} If one were to ask why, Blessed Lord, it is because when bodhisattva great beings are present, rebirths among the denizens of the hells, as well as rebirths in the animal realm and the world of Yama, will be cut off, as will destitution among the gods. Poverty among humans, and all epidemics, misfortunes, and contagious diseases, will also be cut off and brought to an end, or else will not occur. All sorrow due to famine will be cut off too.

“Blessed Lord, when bodhisattva great beings are present, the ways of the ten virtuous actions will emerge in the world, and the four meditative concentrations will emerge in the world. The four immeasurable attitudes will emerge in the world. The four formless absorptions will emerge in the world. The five extrasensory powers will emerge in the world. The perfection of generosity will emerge in the world. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom will emerge in the world. The emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will emerge in the world. The applications of mindfulness, the correct exertions, F.56.a the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will emerge in the world.

“When bodhisattva great beings are present, those of great and lofty royal families^[281] will be discerned.^[282] Those of great and lofty priestly families, and those of great and lofty householder families will be discerned, as will imperial monarchs, the gods of the Caturmahā­rāja­kāyika realm, and the gods of [the other realms], up to and including Akaniṣṭha.

“When bodhisattva great beings are present, the fruit of entering the stream to nirvāṇa and those individuals who enter the stream to nirvāṇa will be discerned. The fruit of being destined for only one more rebirth and those individuals who are destined for only one more rebirth will be discerned. The fruit of no longer being subject to rebirth and those individuals who are no longer subject to rebirth will be discerned. Arhatship and actual arhats will be present. Individual enlightenment and pratyekabuddhas will be discerned.

“When bodhisattva great beings are present, the maturation of beings will be discerned, the refinement of the buddhafields will be discerned, {Ki.II-III: 39} and the tathāgatas, arhats, completely awakened buddhas will emerge in the world. The turning of the wheel of the Dharma will be discerned. F.56.b The precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha will emerge.

“Blessed Lord, as this formulation explains, we will ensure that bodhisattva great beings will be guarded, nurtured, and sheltered by the world with its gods, humans, and asuras.”

The Blessed One then said to Śakra, mighty lord of the gods, “Kauśika, it is so! It is so! When bodhisattva great beings are present, rebirths among the denizens of the hells, rebirths in the animal realm, and those in all the worlds of Yama will be cut off. Destitute gods, human poverty, and all epidemics, misfortunes, and contagious diseases will be cut off, ended, and rendered nonexistent. All sorrow due to famine will be cut off.

“When bodhisattva great beings are present, the ways of the ten virtuous actions will emerge in the world. The four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers will emerge in the world. The perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience will emerge in the world.

“When bodhisattva great beings are present, F.57.a those of great and lofty royal families will be discerned, as will those of great and lofty priestly families, and those of great and lofty householder families, imperial monarchs, the gods of the Caturmahā­rāja­kāyika realm, and the gods of [the other realms], up to and including Akaniṣṭha, will be discerned.

“When bodhisattva great beings are present, the fruit of entering the stream to nirvāṇa and those individuals who enter the stream to nirvāṇa will be discerned. The fruit of being destined for only one more rebirth and those individuals who are destined for only one more rebirth will be discerned. The fruit of no longer being subject to rebirth and those individuals who are no longer subject to rebirth will be discerned. Arhatship and actual arhats will be discerned. Individual enlightenment and pratyekabuddhas will be discerned.

“When bodhisattva great beings are present, the maturation of beings will be discerned, the refinement of the buddhafields will be discerned, and the tathāgatas, arhats, completely awakened buddhas will emerge in the world. The turning of the wheel of the Dharma will be discerned. The precious jewels of the Buddha, the Dharma, and the Saṅgha will emerge.

“So it is that bodhisattva great beings should be honored, venerated, respected, and granted offerings by the world with its gods, humans, and asuras. You should guard, nurture, and shelter them, without interruption, at all times.

“Kauśika, those who think that bodhisattva great beings should be honored, venerated, respected, and granted offerings are thinking that I should be honored, venerated, respected, and granted offerings. Thus, bodhisattva great beings should be honored, venerated, respected, and granted offerings by the world with its gods, humans, and asuras. {Ki.II-III: 40}F.57.b You should guard, nurture, and shelter them, without interruption, at all times.

“Kauśika, if this world system of the great trichiliocosm were filled entirely with śrāvakas or pratyekabuddhas, like a grove of reeds, like a grove of bamboo, like a grove of sugarcane, like a grove of canes, like a grove of vetiver, like a paddy field of rice, or like a field of sesame, and if some noble sons or noble daughters were to honor, venerate, respect, and grant offerings to them, with all their necessities, for as long as they lived, but there was one who instead were to honor, venerate, respect, and grant offerings to a single bodhisattva great being, who had just experienced the initial setting of the mind on enlightenment and was not separated from the six perfections, that noble child would generate much greater merit. If you ask why, Kauśika, it is because, when there are śrāvakas and pratyekabuddhas, bodhisattva great beings will not emerge in the world and the tathāgatas, arhats, completely awakened buddhas will not emerge in the world. Rather, Kauśika, it is when bodhisattva great beings are present that all śrāvakas and pratyekabuddhas are discerned in the world, and that the tathāgatas, arhats, completely awakened buddhas emerge in the world. Kauśika, so it is that you should always ensure that bodhisattva great beings are honored, venerated, respected, and granted offerings by the world with its gods, humans, and asuras. You should guard, nurture, and shelter them, without interruption, at all times.”

Chapter 17

Then F.58.a Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will acquire these attributes that may be attained in this lifetime, and that in order to bring beings to maturation, to refine the buddhafields, and to venerate the lord buddhas, they move from buddhafield to buddhafield, and that the roots of virtuous action through which they seek to honor, venerate, respect, and make offerings to those lord buddhas will also become excellent! [How wonderful it is that] the Dharmas that they heard from those lord buddhas they will remember without defect until they attain consummate buddhahood in unsurpassed, complete enlightenment, that they will acquire the excellence of the spiritual family, and that they will acquire the excellence of felicity, the excellence of longevity, the excellence of retinue, the excellence of defining characteristics, the excellence of luminosity, the excellence of eyes, the excellence of voice, the excellence of meditative stability, and the excellence of dhāraṇī!{Ki.II-III: 41} [How wonderful it is that] through skillful means, they themselves will emanate in the physical form of the buddhas, journey from world system to world system, and be present in places where the lord buddhas have not been born and have not appeared, describing the attributes of the perfection of generosity; describing the attributes of the perfection of ethical discipline, the perfection of tolerance,F.58.b the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; describing the attributes of the emptiness of internal phenomena and of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; describing the attributes of the applications of mindfulness; and describing the attributes of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and 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!

[How wonderful it is that] through skillful means they instruct beings in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas!”

Then Śakra, mighty lord of the gods, again^[283] addressed the Blessed One: “Blessed Lord, how wonderful it is that when this perfection of wisdom has been acquired, all the six perfections will be acquired, and that all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, F.59.a the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will be acquired!”

The Blessed One replied to Śakra, mighty lord of the gods, “Kauśika, it is so! It is so! By acquiring the perfection of wisdom, all the six perfections will be acquired, and all the aspects of emptiness, the factors conducive to enlightenment, 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will be acquired. {Ki.II-III: 42}

“Moreover, Kauśika, when they affirm, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, the noble sons or noble daughters will acquire whichever attributes [are appropriate] in this lifetime. I will reveal them! Listen well and keep it in mind!”

Śakra, mighty lord of the gods, replied, “Blessed Lord, so be it!” and he listened again to the Blessed One.

The Blessed One then spoke as follows: “Kauśika,F.59.b if there are any rival tīrthikas, followers of tīrthika practices, wandering mendicants, māras, gods included among the class of māras, or proud individuals who wish to dispute this perfection of wisdom, who wish to be separate from it, who wish to quarrel with it, or who wish to contradict it, all the disputations, separations, quarrels, and contradictions raised by those who wish to dispute, separate from, quarrel with, and contradict it will swiftly subside and become nonexistent. The intentions of those who delight in disputation, those who delight in separation, those who delight in quarreling, and those who delight in contradiction will not be fulfilled. If you ask why, Kauśika, it is because when bodhisattva great beings practice the six perfections over a long period of time, they will have forsaken those outer and inner phenomena for the sake of which beings have for so long fought, quarreled, raged, and contended. Therefore, they establish those beings in the perfection of generosity. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to immorality. Therefore, they establish those beings in the perfection of ethical discipline. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to anger, malice, and harmfulness. Therefore, they establish those beings in the perfection of tolerance. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to indolence.F.60.a Therefore, they establish those beings in the perfection of perseverance. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings resort to distraction for a long time.

Therefore, they establish those beings in the perfection of meditative concentration. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to stupidity. Therefore, they establish those beings in the perfection of wisdom.

“Kauśika, bodhisattva great beings will have eliminated those latent impulses and obsessions for the sake of which beings wander in cyclic existence. {Ki.II-III: 43} Therefore they genuinely exhort beings toward the four meditative concentrations. Therefore, they genuinely exhort them toward the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and 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. Therefore, they genuinely exhort them toward the fruit of entering the stream to nirvāṇa, F.60.b the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment.

“Kauśika, when bodhisattva great beings practice the conduct of a bodhisattva in that manner, those attributes will emerge within them. In other lives, too, they will attain manifest buddhahood in unsurpassed, complete enlightenment, and then turn the wheel of the Dharma. Having established beings in accordance with their aspirations, they will then attain final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind.

“Moreover, Kauśika, in the vicinity of places where noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, no māras, or gods included among the māras, or rival tīrthikas, or wandering mendicants, or proud individuals will be able to intrude to distract their minds from this perfection of wisdom, or to dispute it, quarrel with it, contradict it, or negate it. In addition to that, there will be [other] attributes and advantages, in that those [māras and so forth] will listen to, take up, and cultivate this perfection of wisdom, and after being emancipated through the three vehicles, they will put an end to suffering.

“Kauśika, there is an herb called maghī that alleviates all poisons. As an analogy, if a snake or creature famished by hunger, wanting to eat, were to see another creature, and in order to eat that creature pursue it, and if that other creature, while being pursued, F.61.a in fear of death and in terror, were to go to a place where the herb maghī is growing, then that snake would turn back simply on smelling the herb. {Ki.II-III: 44} If you ask why, Kauśika, it is because the herbal attributes of maghī would overpower the venom of the snake. Kauśika, such is the potency of the herb maghī. Similarly, Kauśika, those who would dispute, quarrel with, or contradict any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom would all be pacified and eliminated by the brilliance of the perfection of wisdom and by the power of the perfection of wisdom. Wherever they appear, they would be eliminated in that very place and they would not prosper. If you ask why, Kauśika, it is because the perfection of wisdom pacifies all negative and nonvirtuous phenomena, and does not allow them to prosper.

“If you ask what constitutes all the negative and nonvirtuous phenomena that the perfection of wisdom pacifies and does not allow to prosper, it is the case that it pacifies and does not allow desire, hatred, or delusion to prosper. It pacifies ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation, up to and including the entire conglomerate of sufferings, and does not allow them to prosper.

“It pacifies obstacles; obscurations; latent impulses; obsessions; views of self and views of sentient beings, life forms,living beings,life, living creatures,F.61.b individuals,human beings,people, actors, experiencers, knowers, and viewers; views of nihilism, views of eternalism, views of existence, and views of nonexistence; all aspects of wrong view; miserliness, immorality, malice, indolence, agitation, and stupidity; the notion of permanence, the notion of happiness, the notion of self, and the notion that existence is pleasant; the indulgence in craving due to craving; the grasping after physical forms; the grasping after feelings, perceptions, formative predispositions, and consciousness; the grasping after the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the grasping after the emptiness of internal phenomena; the grasping after [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; the grasping after the applications of mindfulness; and the grasping after the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, and it does not allow [those graspings] to prosper.

It pacifies the grasping after nirvāṇa F.62.a and does not allow it to prosper. Kauśika, this perfection of wisdom pacifies all those negative and nonvirtuous phenomena, and does not allow them to prosper.{Ki.II-III: 45}

“Kauśika, the Four Great Kings in the great trichiliocosm, and Śakra, the mighty lord of the gods, and Brahmā, the lord of the world of Patient Endurance, and all the gods, up to and including those of Akaniṣṭha, will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. B31

“Those lord buddhas who are alive at present in the world systems of the ten directions will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. Those [sons and daughters] will abandon nonvirtuous attributes and their virtuous attributes will prosper. By way of not apprehending anything, they will prosper and not decline due to the perfection of generosity. By way of not apprehending anything, they will prosper and not decline due to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. By way of not apprehending anything, they will prosper and not decline due to the emptiness of internal phenomena.F.62.b By way of not apprehending anything, they will prosper and not decline due to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. By way of not apprehending anything, they will prosper and not decline due to the applications of mindfulness. By way of not apprehending anything, they will prosper and not decline due to the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. By way of not apprehending anything, they will prosper and not decline due to 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience.

“They will be endowed with agreeable speech, they will be endowed with measured speech, they will be endowed with coherent speech, they will not be overpowered by anger, they will not be overpowered by pride, and they will not become miserly or envious. They themselves will abstain from killing, and, in addition, they will genuinely encourage others to abstain from killing. They will praise abstention from killing and they will praise and rejoice with others when they abstain from killing. They themselves will abstain from stealing, {Ki.II-III: 46} sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, and wrong views, F.63.a and, in addition, they will genuinely encourage others to abstain from wrong views [and so forth]. They will praise abstention from wrong views [and so forth], and they will praise and rejoice with others when they abstain from wrong views [and so forth]. {Ki.II-III: 47}

“They themselves will engage in the perfection of generosity, and, in addition, they will genuinely encourage others to engage in the perfection of generosity. They will praise the perfection of generosity and they will also praise and rejoice with others when they engage in the perfection of generosity. They themselves will engage in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and, in addition, they will genuinely encourage others to engage in the perfection of wisdom [and so forth]. They will praise the perfection of wisdom [and so forth], and they will also praise and rejoice with others when they engage in the perfection of wisdom [and so forth].

“They themselves will cultivate the emptiness of internal phenomena, and, in addition, they will genuinely encourage others to cultivate the emptiness of internal phenomena. They will praise the emptiness of internal phenomena and they will also praise and rejoice with others when they cultivate the emptiness of internal phenomena. {Ki.II-III:48} They themselves will cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and, in addition, they will genuinely encourage others to cultivate the emptiness of the essential nature of nonentities [and so forth]. They will praise the emptiness of the essential nature of nonentities [and so forth], and they will also praise and rejoice with others when they cultivate the emptiness of the essential nature of nonentities [and so forth].

“They themselves will be absorbed in all the meditative stabilities, and, in addition, they will genuinely encourage others to be absorbed in all the meditative stabilities. F.63.b They will praise absorption in all the meditative stabilities, and they will also praise and rejoice with others when they are absorbed in all the meditative stabilities.

“They themselves will attain the dhāraṇīs, and, in addition, they will genuinely encourage others to attain the dhāraṇīs. They will praise the attaining of the dhāraṇīs, and they will also praise and rejoice with others when they attain the dhāraṇīs.

“They themselves will be absorbed in the first meditative concentration, and, in addition, they will genuinely encourage others to be absorbed in the first meditative concentration. They will praise the first meditative concentration and they will also praise and rejoice with others when they are absorbed in the first meditative concentration. They themselves will be absorbed in the second, third, and fourth meditative concentrations, and, in addition, they will genuinely encourage others to be absorbed in the fourth meditative concentration [and so forth]. They will praise the fourth meditative concentration [and so forth], and they will also praise and rejoice with others when they are absorbed in the fourth meditative concentration [and so forth].

“They themselves will be absorbed in loving kindness, and, in addition, they will genuinely encourage others to be absorbed in loving kindness. They will praise the absorption in loving kindness and they will also praise and rejoice with others when they are absorbed in loving kindness. {Ki.II-III: 49} They themselves will be absorbed in compassion, empathetic joy, and equanimity, and, in addition, they will genuinely encourage others to be absorbed in equanimity [and so forth]. They will praise the absorption in equanimity [and so forth], and they will also praise and rejoice with others when they are absorbed in equanimity [and so forth]. F.64.a

“They themselves will be absorbed in the sphere of infinite space, and, in addition, they will genuinely encourage others to be absorbed in the sphere of infinite space. They will praise the absorption in the sphere of infinite space and they will also praise and rejoice with others when they are absorbed in the sphere of infinite space. They themselves will be absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and, in addition, they will genuinely encourage others to be absorbed in the sphere of neither perception nor nonperception [and so forth]. They will praise the absorption in the sphere of neither perception nor nonperception [and so forth], and they will also praise and rejoice with others when they are absorbed in the sphere of neither perception nor nonperception [and so forth].

“They themselves will cultivate the applications of mindfulness, and, in addition, they will genuinely encourage others to cultivate the applications of mindfulness. They will praise the cultivation of the applications of mindfulness and they will also praise and rejoice with others when they cultivate the applications of mindfulness. They themselves will cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and, in addition, they will genuinely encourage others to cultivate the noble eightfold path [and so forth]. They will praise the cultivation of the noble eightfold path [and so forth], and they will also praise and rejoice with others when they cultivate the noble eightfold path [and so forth].

“They themselves will cultivate the meditative stabilities of emptiness, signlessness, and wishlessness, F.64.b and, in addition, they will genuinely encourage others to cultivate the meditative stabilities of emptiness, signlessness, and wishlessness. They will praise the meditative stabilities of emptiness, signlessness, and wishlessness, and they will also praise and rejoice with others when they cultivate the meditative stabilities of emptiness, signlessness, and wishlessness. {Ki.II-III: 50}

“They themselves will be absorbed in the eight aspects of liberation, both consecutively and in reverse order, and, in addition, they will genuinely encourage others to be absorbed in the eight aspects of liberation. They will praise the eight aspects of liberation and they will also praise and rejoice with others when they are absorbed in the eight aspects of liberation, both consecutively and in reverse order.

“They themselves will be absorbed in the nine serial steps of meditative absorption, and, in addition, they will genuinely encourage others to be absorbed in the nine serial steps of meditative absorption. They will praise the nine serial steps of meditative absorption and they will also praise and rejoice with others when they are absorbed in the nine serial steps of meditative absorption.

“They themselves will be absorbed in the ten powers of the tathāgatas, and, in addition, they will genuinely encourage others to be absorbed in the ten powers of the tathāgatas. They will praise the ten powers of the tathāgatas and they will also praise and rejoice with others when they are absorbed in the ten powers of the tathāgatas.

“They themselves will attain the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and, in addition, they will genuinely encourage others to attain the eighteen distinct qualities of the buddhas [and so forth]. F.65.a They will praise the attaining of the eighteen distinct qualities of the buddhas [and so forth], and they will also praise and rejoice with others when they attain the eighteen distinct qualities of the buddhas [and so forth].

“They themselves will attain the unfailing attributes, perpetual equanimity, knowledge of the path, and all-aspect omniscience, and, in addition, they will genuinely encourage others to attain all-aspect omniscience [and so forth]. They will praise all-aspect omniscience [and so forth], and they will also praise and rejoice with others when they attain all-aspect omniscience [and so forth].

“When they practice the six perfections, whatever gifts they dispense, they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything. Whatever ethical discipline they guard, {Ki.II-III: 51} whatever tolerance they cultivate, whatever perseverance they undertake, whatever meditative concentration they are absorbed in, and whatever wisdom they cultivate, they dedicate all these to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything.

“When noble sons or noble daughters practice the six perfections in that manner, the following recollection arises: ‘If I do not dispense gifts, I will be reborn in the series of lower existences, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I do not maintain ethical discipline, I will be reborn in the three lower existences, I will not even acquire a human body, I will not bring beings to maturation, I will not refine the buddhafields, F.65.b and indeed I will not attain all-aspect omniscience. If I do not cultivate tolerance, I will have diminished faculties, my facial complexion will become lackluster, and I will not acquire an excellent physique. That is to say, when I practice the conduct of a bodhisattva, I will lack an excellent form such as that which without a doubt, as soon as they see it, will turn beings toward unsurpassed, complete enlightenment. I will not bring beings to maturation through an excellent form, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I am indolent, I cannot attain the path to enlightenment, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If my mind is agitated, I cannot develop such meditative stabilities as those through which beings are brought to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I am unwise, after transcending the level of the śrāvakas and the level of the pratyekabuddhas through wisdom and skillful means, I will not be able to bring beings to maturation, refine the buddhafields, and then attain all-aspect omniscience.’

“They should train in the correct manner, and the following thoughts will arise: {Ki.II-III: 52} ‘I will not fulfill the perfection of generosity through miserliness. That would be illogical and contradictory. I will not fulfill the perfection of ethical discipline through immorality, F.66.a the perfection of tolerance through malice, the perfection of perseverance through indolence, the perfection of meditative concentration through agitation, or the perfection of wisdom through stupidity. That would be illogical and contradictory. Without completing the six perfections, I will not be emancipated in all-aspect omniscience!’ So, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who do not separate from the mind set on all-aspect omniscience, will attain these enlightened attributes in this lifetime and in other lives.”

Śakra, mighty lord of the gods then said, “Blessed Lord, it is wonderful that this perfection of wisdom has been established in that manner for the discipline and humility of bodhisattva great beings!”

“Kauśika, how has this perfection of wisdom been established in that manner for the discipline and humility of bodhisattva great beings?” asked the Blessed One.

“Blessed Lord,” replied Śakra, “when bodhisattva great beings practice the mundane perfection of generosity and bestow gifts on the lord buddhas, pratyekabuddhas, and śrāvakas, if they think, ‘I am bestowing gifts on the lord buddhas, pratyekabuddhas, śrāvakas, the destitute, travelers, and beggars,’ they are resorting to pride through their gifts, which are lacking in skillful means. F.66.b When they practice the mundane perfection of ethical discipline, again if they think, ‘I am practicing the perfection of ethical discipline; I am completing the perfection of ethical discipline,’ they are resorting to pride. When they practice the mundane perfection of tolerance, again if they think, ‘I am practicing the perfection of tolerance; I am completing the perfection of tolerance,’ they are resorting to pride. When they practice the mundane perfection of perseverance, again if they think, ‘I am practicing the perfection of perseverance; I am completing the perfection of perseverance,’ they are resorting to pride. When they practice the mundane perfection of meditative concentration, again if they think, ‘I am practicing the perfection of meditative concentration; I am completing the perfection of meditative concentration,’ they are resorting to pride. {Ki.II-III: 53} When they practice the mundane perfection of wisdom, again if they think, ‘I am practicing the perfection of wisdom; I am cultivating the perfection of wisdom,’ that is the mundane perfection of wisdom because it is without skillful means, and they are resorting to pride.

“Again, if they think, ‘I will attain the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, F.67.a the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, they are resorting to pride because they are attached to acting on the basis of a self.

“Blessed Lord, when bodhisattva great beings practice mundane doctrines in that manner, they are resorting to pride because they are attached to acting on the basis of a self. It is in this respect that the perfection of wisdom has been established for the discipline and humility of bodhisattva great beings.

“Blessed Lord, when bodhisattva great beings practice the perfection of supramundane generosity, in order to cultivate the perfection of wisdom to its utmost, they do not even apprehend their gifts, nor do they apprehend the act of giving, nor do they apprehend the recipient. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of generosity.

“When they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, in order to cultivate the perfection of wisdom [and so forth] to their utmost, they do not apprehend even wisdom [and so forth], nor do they apprehend those who possess wisdom [and so forth]. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of wisdom [and so forth].

“Even though they cultivate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, F.67.b the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend them. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings.” {Ki.II-III: 54}

Chapter 18

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any noble sons or noble daughters who take up, uphold, recite, master, chant, and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those noble sons or noble daughters have gone there and are present there having chanted this profound perfection of wisdom, then those noble sons or noble daughters cannot be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without anything being said or spoiled.

“Kauśika, when any noble sons or noble daughters have gone into the frontline of battle chanting this profound perfection of wisdom, it is impossible that their lives will be cut off once they are there. Such an occurrence is impossible! If some foes were to fire arrows at their bodies or strike them with weapons, their bodies would not be struck or penetrated. If you ask why, it is because those noble sons or noble daughters F.68.a will have practiced the six perfections for a long time, and they will have cultivated this very perfection of wisdom relying on this very perfection of wisdom. They will have subdued the weapons of their own desire and also the arrows of their own desire. They will have subdued the weapons of others’ desire and also the arrows of others’ desire. They will have subdued the weapons of their own hatred and also the arrows of their own hatred. They will have subdued the weapons of others’ hatred and also the arrows of others’ hatred. They will have subdued the weapons of their own delusion and also the arrows of their own delusion. They will have subdued the weapons of others’ delusion and also the arrows of others’ delusion. They will have subdued the weapons of their own wrong views and also the arrows of their own wrong views. They will have subdued the weapons of others’ wrong views and also the arrows of others’ wrong views. They will have subdued the weapons of their own obsessions and also the arrows of their own obsessions. They will have subdued the weapons of others’ obsessions and also the arrows of others’ obsessions. They will have subdued the weapons of their own latent impulses and also the arrows of their own latent impulses. They will have subdued the weapons of others’ latent impulses and also the arrows of others’ latent impulses. Kauśika, this formulation explains how, when noble sons or noble daughters go into battle, their bodies will not be struck or harmed by weapons or arrows.

“Moreover, Kauśika, if noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and if they are not separated from the mind set on all-aspect omniscience, whether any foes were to sprinkle them with poison, curse them, roast them in a firepit, strike them with weapons, pour poison into them, or throw them into water, all those perils would not harm them. If you ask why, Kauśika, it is because this perfection of wisdom is the great knowledge. Kauśika, it is because F.68.b this perfection of wisdom is the unsurpassed knowledge incantation.{Ki.II-III: 55} Kauśika, it is because there is no knowledge higher than this perfection of wisdom. Noble sons or noble daughters who train in this knowledge do not harm themselves, nor do they harm others, nor do they harm both [themselves and others]. If you ask why, it is because when they train in it, they do not apprehend a self, and they do not apprehend [any other postulated subject], up to and including viewers. They do not apprehend physical forms. They do not apprehend feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [all the fruits and realizations], up to and including all-aspect omniscience.

Since they do not apprehend such phenomena, they do not harm themselves, nor do they harm others, nor do they harm both [themselves and others]. They attain unsurpassed, complete enlightenment, and observe the minds of all beings. If you ask why, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have also trained [and will train] in this same knowledge incantation, and they have attained [and will attain] consummate buddhahood in unsurpassed, complete enlightenment.

“Moreover, Kauśika, even though this perfection of wisdom has not been taken up, upheld, recited, F.69.a mastered, and had attention correctly focused on it, no human or nonhuman being seeking to intrude will be able to intrude within the place where it is committed to writing, or the house, village, town, or city where it is kept. If you ask why, it is because, in order to worship this perfection of wisdom, the gods of the great trichiliocosm, including those of the Caturmahā­rāja­kāyika, Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, and all the other gods up to and including those of Akaniṣṭha, and also the gods of immeasurable countless world systems, including those of their Caturmahā­rāja­kāyika, Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, and Brahma­pariṣadya realms, and all the other gods, up to and including those of Akaniṣṭha, as many as there are, will always guard, shelter, and nurture without interruption those noble sons or noble daughters who have committed to writing and upheld this perfection of wisdom. {Ki.II-III: 56} Once those gods have arrived there, they will serve, respect, honor, and worship this perfection of wisdom, and they will then depart. Kauśika, so it is that if any commit to writing and uphold this perfection of wisdom, they will have such qualities and excellent advantages in this life.

“Kauśika, similarly, those who have gone to the site of enlightenment, those in the retinue at the site of enlightenment, or whichever animals or human beings are present in the vicinity of the site of enlightenment, cannot be harmed or injured by human or nonhuman beings. If you ask why, it is because, seated thereon, the tathāgatas, arhats, completely awakened buddhas of the past F.69.b have indeed attained consummate buddhahood in unsurpassed, complete enlightenment. Seated thereon, the tathāgatas, arhats, completely awakened buddhas of the future and the present will indeed attain consummate buddhahood in unsurpassed, complete enlightenment. Seated thereon, even the tathāgatas, arhats, completely awakened buddhas who are alive at present in the world systems of the ten directions are attaining consummate buddhahood in unsurpassed, complete enlightenment. And even after all these tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, earnestly rendering all beings fearless, free from enmity, and without ties, they have established, are establishing, and will establish immeasurable, countless beings in the excellence of the gods and humans; and they have established, are establishing, and will establish them in 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, and in arhatship,individual enlightenment, and unsurpassed, complete enlightenment. If you ask why, Kauśika, this very perfection of wisdom makes its location into an offering shrine for all beings, which is to be venerated, offered to, and respected with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons.”

Śakra then asked, “Blessed Lord, if there were a noble son or noble daughter who were to commit this perfection of wisdom to writing, keep it in the form of a book, and serve, respect, honor, and make offerings to it F.70.a with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, and if there were another who would dedicate the bone relics of a tathāgata, arhat, completely awakened buddha within a stūpa fashioned of the seven kinds of precious materials, that is to say in a reliquary or container fashioned of the seven precious materials, and then serve, respect, honor, and make offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, which of these two would increase manifold their stock of merit?” {Ki.II-III: 57}

“Kauśika,” replied the Blessed One, “I will ask you a counter-question on this matter and you should answer as best you can! Kauśika, in which path do you think the tathāgatas, arhats, completely awakened buddhas who have acquired all-aspect omniscience and manifested such a physical body have trained in order to acquire all-aspect omniscience and manifest such a physical body?”

Śakra answered, “Blessed Lord, it is after training in this very perfection of wisdom that the tathāgatas, arhats, completely awakened buddhas acquire all-aspect omniscience and also manifest such a physical body.”

“Kauśika, it is so! It is so!” replied the Blessed One. “It was after training in this very perfection of wisdom that I acquired all-aspect omniscience and also myself manifested such a physical body. Kauśika, it is not because of acquiring a body like this one of mine F.70.b that the tathāgatas come to be categorized as tathāgatas; it is because of acquiring all-aspect omniscience that the tathāgatas come to be categorized as tathāgatas. Kauśika, all-aspect omniscience has originated from the perfection of wisdom.

“Kauśika, a body such as this is the basis of the wisdom of all-aspect omniscience. Depending on that basis, the tathāgatas, arhats, completely awakened buddhas have acquired all-aspect omniscience. So, it is because this body is the basis of the wisdom of all-aspect omniscience that it becomes a shrine for all beings, and is to be paid homage, revered, presented with offerings, served, and respected. Kauśika, after I have passed into final nirvāṇa, my bone relics will be worshiped. Indeed my bone relics will themselves become a shrine, but my Dharma will not become a shrine.

“Kauśika, any noble son or noble daughter who were to commit this perfection of wisdom to writing, and uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons would worship the wisdom of all-aspect omniscience. So it is, Kauśika, that any noble son or noble daughter who wishes to make offerings to the tathāgatas should commit this perfection of wisdom to writing and uphold, recite, master, and focus their attention correctly on it, and should serve, respect, honor, and make offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. {Ki.II-III: 58}F.71.a

“Kauśika, if there were another who would insert the bone relics of a tathāgata who has passed into final nirvāṇa within a stūpa fashioned of the seven precious materials, or place it within a container fashioned of the seven precious materials, and honor it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, the one who has committed this perfection of wisdom to writing, and upheld, recited, mastered, and focused attention correctly on it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, would increase manifold their stock of merit more than the other. If you ask why, Kauśika, the five [lesser] perfections have originated from it. The emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas also have originated from it. The maturation of beings has also originated from it, the excellence of the buddhafields has also F.71.b originated from it, the spiritual family of bodhisattva great beings has also originated from it, the excellence of physical form has also originated from it, the excellence of resources has also originated from it, the excellence of the retinue has also originated from it, great loving kindness has also originated from it, great compassion has also originated from it, and great and lofty royal families, great and lofty priestly families, great and lofty householder families, the gods of the Caturmahā­rāja­kāyika realm and the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin realms, and [all other realms], up to and including Akaniṣṭha, have also originated from this.

Those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, pratyekabuddhas, bodhisattvas, and the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas have also originated from this.”

Śakra then asked, “Blessed Lord, do those human beings of Jambudvīpa who do not serve, do not honor, do not respect, and do not worship this perfection of wisdom not know that the offerings made to the perfection of wisdom are more powerful?” {Ki.II-III: 59}

“Kauśika,” replied the Blessed One, “among those human beings of Jambudvīpa, how many do you think have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha? How many are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha? How many are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha?”

Śakra answered, “Blessed Lord, there are few human beings of Jambudvīpa who have unbroken devotion to the buddhas, unbroken devotion to the Dharma. and unbroken devotion to the saṅgha; F.72.a who are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha; and who are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha.”

The Blessed One then asked, “Kauśika, among those human beings of Jambudvīpa, how many do you think have attained the thirty-seven factors conducive to enlightenment? How many have attained the three gateways of liberation? How many have attained the eight aspects of liberation? How many have attained the nine serial steps of meditative absorption? How many have attained the four kinds of exact knowledge? How many have attained the six extrasensory powers? Among those human beings of Jambudvīpa, how many do you think have entered the stream to nirvāṇa in order to abandon the three fetters? How many are destined for only one more rebirth in order to wear down desire, hatred, and delusion? How many are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms? How many have become arhats in order to abandon the five fetters associated with the higher realms? How many have actually entered upon individual enlightenment? How many have actually entered upon unsurpassed, complete enlightenment?”

“Blessed Lord,” replied Śakra, “there are few human beings of Jambudvīpa who have attained the thirty-seven factors conducive to enlightenment. There are even fewer who have attained the three gateways of liberation. There are even fewer who have attained the eight aspects of liberation. There are even fewer who have attained the nine serial steps of meditative absorption. There are even fewer who have attained the four kinds of exact knowledge. F.72.b There are even fewer who have attained the six extrasensory powers. There are even fewer among the human beings of Jambudvīpa who have entered the stream to nirvāṇa in order to abandon the three fetters. There are even fewer who are destined for only one more rebirth in order to wear down desire, hatred, and delusion. {Ki.II-III: 60} There are even fewer who are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms. There are even fewer who have become arhats in order to abandon the five fetters associated with the higher realms. There are even fewer who have actually entered upon individual enlightenment, and there are even fewer who have actually entered upon unsurpassed, complete enlightenment.”

“Kauśika, it is so! It is so!” said the Blessed One. “Among the human beings of Jambudvīpa, there are few who have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha; who are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha; and who are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha. There are even fewer who have attained the thirty-seven factors conducive to enlightenment. There are even fewer who have entered the stream to nirvāṇa. There are even fewer who are destined for only one more rebirth. There are even fewer who are no longer subject to rebirth. There are even fewer who have become arhats. There are even fewer who have actually entered upon individual enlightenment, F.73.a and there are even fewer who have actually entered upon unsurpassed, complete enlightenment. There are even fewer who are engaged in enlightenment.

“If you ask why, it is because formerly when they roamed through cyclic existence, they did not see the buddhas, they did not hear the Dharma, they did not venerate the saṅgha, they did not dispense gifts, they did not maintain ethical discipline, they did not cultivate tolerance, they did not undertake perseverance, they did not cultivate meditative concentration, and they did not cultivate wisdom. They did not hear of or cultivate the perfection of generosity, and they did not hear of or cultivate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They did not hear of or cultivate the emptiness of internal phenomena, and they did not hear of or cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They did not hear of or cultivate the applications of mindfulness, and they did not hear of or cultivate [the other causal attributes], up to and including the noble eightfold path. They did not hear of or cultivate [the fruitional attributes], up to and including the distinct qualities of the buddhas. They did not hear of or cultivate [the fruits and realizations], up to and including all-aspect omniscience.

“Kauśika, as that perspective explains, among the human beings of Jambudvīpa there are thus very few who have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha. {Ki.II-III: 61} There are even fewer who have [attained the causal and fruitional attributes and] actually entered upon [the fruits and realizations], up to and including individual enlightenment. There are even fewer who have actually entered upon unsurpassed, complete enlightenment, and you should know that there are even fewer who are engaged in enlightenment with pure aspiration.

“Kauśika, leaving aside human beings, among the other living creatures of Jambudvīpa,F.73.b how many do you think have attained the thirty-seven factors conducive to enlightenment? How many have attained the three gateways of liberation? How many have attained the eight aspects of liberation? How many have attained the nine serial steps of meditative absorption? How many have attained the four kinds of exact knowledge? How many have attained the six extrasensory powers? Among those other living creatures of Jambudvīpa, how many do you think have entered the stream to nirvāṇa in order to abandon the three fetters? How many are destined for only one more rebirth in order to wear down desire, hatred, and delusion? How many are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms? How many have become arhats in order to abandon the five fetters associated with the higher realms? How many have actually entered upon individual enlightenment? Among the other living creatures of Jambudvīpa, how many are without hesitation concerning unsurpassed, complete enlightenment? How many are without hesitation concerning the buddhas, the Dharma, and the saṅgha? Among the other living creatures of Jambudvīpa, how many appreciate their mother, appreciate their father, appreciate virtuous ascetics, or appreciate brahmin priests? How many serve the venerable ones within the family? How many dispense gifts, maintain ethical discipline, and maintain the restoration and purification of vows? How many perceive and analyze desire as an inadmissible transgression? Similarly, how many perceive that the body is impermanent, perceive that it is without self, perceive that it is impure, and perceive there is no delight anywhere in the world? Among the other living creatures of Jambudvīpa, how many have actually entered upon unsurpassed, complete enlightenment?”

“Blessed Lord,” replied Śakra, “among the other living creatures of Jambudvīpa, there are indeed extremely few that have attained the thirty-seven factors conducive to enlightenment, that have attained the three gateways of liberation, F.74.a that have attained the eight aspects of liberation, that have attained the nine serial steps of meditative absorption, that have attained the four kinds of exact knowledge, that have attained the six extrasensory powers, that have entered the stream to nirvāṇa in order to abandon the three fetters, that are destined for only one more rebirth in order to wear down desire, hatred, and delusion, that are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms, that have become arhats in order to abandon the five fetters associated with the higher realms, or that have actually entered upon individual enlightenment. Blessed Lord, among the other living creatures of Jambudvīpa, far fewer than that have actually entered upon unsurpassed, complete enlightenment.”

“Kauśika, it is so! It is so! It is as you have said!” replied the Blessed One. “Kauśika, among the other living creatures of Jambudvīpa, there are few that have attained the thirty-seven factors conducive to enlightenment, that have attained the three gateways of liberation, that have attained the eight aspects of liberation, that have attained the nine serial steps of meditative absorption, that have attained the four kinds of exact knowledge, that have attained the six extrasensory powers, that have entered the stream to nirvāṇa in order to abandon the three fetters, that are destined for only one more rebirth in order to wear down desire, hatred, and delusion, that are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms, that have become arhats in order to abandon the five fetters associated with the higher realms, that have actually entered upon individual enlightenment, and that have actually entered upon unsurpassed, complete enlightenment. There are even fewer than those that are engaged in unsurpassed, complete enlightenment, F.74.b and there are even fewer than those that seek to attain consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, from here I see with my unobscured buddha eyes that although there are immeasurable, countless beings who are engaged in unsurpassed, complete enlightenment in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, since they lack the skillful means associated with the perfection of wisdom, there are only one or two who will be established on the level at which progress has become irreversible, but a larger number than that who will be established on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are stupid to attain unsurpassed, complete enlightenment.

“Kauśika, from here I see with my unobscured buddha eyes that although there are immeasurable, countless beings who are engaged in unsurpassed, complete enlightenment in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, since they lack the skillful means associated with the perfection of wisdom, there are only one or two who will be established on the level at which progress has become irreversible, but a larger number than that who will be established on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are stupid to attain unsurpassed, complete enlightenment. {Ki.II-III: 62}

“Kauśika, so it is that if noble sons or noble daughters who actually enter upon unsurpassed, complete enlightenment wish to attain consummate buddhahood swiftly and easily in unsurpassed, complete enlightenment, they should repeatedly listen to this perfection of wisdom.F.75.a They should take up, uphold, recite, master, and focus their attention correctly on it. They should commit it to writing and they should serve, respect, honor, and worship it with flowers, incense, garlands, perfume, unguents, powders, robes, parasols, victory banners, and many ribbons. In addition, they should also take up, uphold, recite, master, and focus their attention correctly on all the virtuous attributes that are gathered within this perfection of wisdom. That is to say they should take up, uphold, recite, master, and focus their attention correctly on 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 other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, [the other causal attributes], up to and including the noble eightfold path, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and also all the immeasurable attributes of the buddhas that are included within this perfection of wisdom. If you ask why, Kauśika, it is because those noble sons or noble daughters will know that when in the past the Tathāgata was engaged in the conduct of a bodhisattva, he also trained in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, the emptiness of internal phenomena,F.75.b [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, and that they themselves should also train in his wake.

That is to say, this perfection of wisdom is their teacher, and the other [attributes], up to and including the immeasurable attributes of the buddhas, are also their teacher. This perfection of wisdom has been revealed by the lord buddhas, and it has also been revealed by the pratyekabuddhas, the arhats, those will no longer be reborn, those who are destined for only one more rebirth, and those who have entered the stream to nirvāṇa. Training in this perfection of wisdom; training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; training in the emptiness of internal phenomena; training in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; training in this applications of mindfulness; training in the [other causal attributes], up to and including the noble eightfold path;F.76.a training in [the fruitional attributes], up to and including the distinct qualities of the buddhas; and training in [all the fruits and realizations], up to and including all-aspect omniscience, the lord buddhas, the pratyekabuddhas, the arhats, those who will no longer be reborn, those who are destined for only one more rebirth, and those who have entered the stream to nirvāṇa have also gone beyond, are going beyond, and will go beyond.

“Kauśika, so it is that those noble sons or noble daughters should rely on this very perfection of wisdom, whether the tathāgatas are present or whether the tathāgatas have passed into final nirvāṇa. If you ask why, Kauśika, this perfection of wisdom is itself the support of all śrāvakas, pratyekabuddhas, and bodhisattva great beings. It is the support of all living phenomena, up to and including the gods, humans, and asuras. All these should similarly rely on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, and on [all the other attributes, fruits, and realizations], up to and including all-aspect omniscience. If you ask why, Kauśika, this all-aspect omniscience [and so forth] is the support of all śrāvakas, pratyekabuddhas, and bodhisattva great beings. It is the support of all living beings, up to and including the gods, humans, and asuras. {Ki.II-III: 63}B32

“Kauśika, if any noble son or noble daughter were to make a stūpa of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship it for the duration of their lives with divine flowers, F.76.b garlands, perfumes, unguents, powders, religious garments, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, teaching it extensively to others, without being separated from the mind set on all-aspect omniscience, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.

“Kauśika, leaving aside that one stūpa, if any noble son or noble daughter were to fill this Jambudvīpa with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, religious garments, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?” F.77.a

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, without being separated from the mind set on all-aspect omniscience, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. {Ki.II-III: 64}

“Kauśika, leaving aside that filling of this Jambudvīpa with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this world system with its four continents with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, religious robes, garments, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to make this perfection of wisdom into a book and then F.77.b take up, uphold, recite, master, and focus their attention correctly on it, committing it to writing, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.

“Kauśika, leaving aside that filling of the world system with its four continents with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this confined chiliocosm^[284] with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to make this perfection of wisdom into a book and then take up, uphold, recite, master, and focus their attention correctly on it, committing it to writing, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. {Ki.II-III: 65}

“Kauśika, F.78.a leaving aside that filling of the confined chiliocosm with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this medium dichiliocosm with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.

“Kauśika, leaving aside that filling of the medium dichiliocosm with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this great trichiliocosm with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, F.78.b and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would increase manifold?”

“It would, Blessed Lord! It would, Sugata!” Śakra replied.

The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.

“Kauśika, leaving aside that filling of the great trichiliocosm with stūpas of the tathāgata, if, Kauśika, each being among all the beings in the great trichiliocosm were to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and they were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds— {Ki.II-III: 66} and if, on the other hand, any noble son or F.79.a noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, without being separated from the mind set on all-aspect omniscience, and were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds—the merit of that one would increase manifold to a greater extent than the former.”

“That is so, Blessed Lord! That is so, Sugata!” Śakra exclaimed. “Blessed Lord, those who serve, respect, honor, and worship the perfection of wisdom will serve, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas of the past, future, and present.

“Even if each being among all the beings that there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were also to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for an eon or for longer than an eon with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds—and even if each being among all the beings that there are in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and F.79.b northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for an eon or for longer than an eon with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds—do you think, Blessed Lord, that the merit of those noble sons or noble daughters would for that reason increase manifold?”

“They would, Kauśika!” replied the Blessed One.

Śakra then said, “Blessed Lord, if any noble son or noble daughter were to commit this perfection of wisdom to writing and take up, uphold, recite, master,{Ki.II-III: 67} and focus their attention correctly on it, and were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. If one were to ask why, Blessed Lord, it is because all virtuous attributes are gathered within this perfection of wisdom. That is to say, the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance,F.80.a the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the gateways to liberation—emptiness, signlessness, and wishlessness—the four truths of the noble ones comprising suffering, its cause, its cessation, and the path [leading to its cessation], the six extrasensory powers, the eight aspects of liberation, the nine serial steps of meditative absorption, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, are indeed gathered within it.

This is the teaching of the lord buddhas. Training in it, the śrāvakas, pratyekabuddhas, and all the lord buddhas of the past, future, and present have transcended, are transcending, and will transcend all phenomena.”

Chapter 19

Then the Blessed One replied to Śakra, mighty lord of the gods, “Kauśika, it is so! It is so! The merit of those noble sons or noble daughters will increase manifold. If any of them were to commit this perfection of wisdom F.80.b to writing, making it into a book, and then take up, uphold, recite, master, and focus their attention correctly on it, and in addition were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of those noble sons or noble daughters would be immeasurable, uncountable,inconceivable, incomparable, and it would increase inestimably. If you ask why, Kauśika, the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas has originated from the perfection of wisdom. The other five perfections, the emptiness of internal phenomena, [the other aspects of emptiness] up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the distinct qualities of the buddhas, the five eyes of the tathāgatas, the maturation of beings, and the refinement of the buddhafields have all originated from the perfection of wisdom.F.81.a

“Kauśika, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience have all originated from the perfection of wisdom. {Ki.II-III: 68} Kauśika, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle have all originated from the perfection of wisdom. Kauśika, unsurpassed, complete enlightenment has originated from the perfection of wisdom.

“Kauśika, so it is that if any noble sons or noble daughters were to commit this perfection of wisdom to writing, making it into a book, and then take up, uphold, recite, master, and focus their attention correctly on it, and in addition were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit accrued by the former [acts of building stūpas] would come nowhere near even a hundredth part of this merit that is now accrued. It would come nowhere near even a thousandth part of it, or a hundred thousandth part, a billionth part, a ten billionth part, a trillionth part, or any number, fraction, calculation, or exemplar. It would stand no comparison. If you ask why, Kauśika, as long as this perfection of wisdom dwells in Jambudvīpa, the precious jewel of the Buddha will not disappear, the precious jewel of the Dharma will not disappear, and the precious jewel of the Saṅgha will not disappear.

“[As long this perfection of wisdom dwells in Jambudvīpa], the paths of the ten virtuous actions, 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, F.81.b the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will appear in the world.

“[As long this perfection of wisdom dwells in Jambudvīpa], the great and lofty royal families, the great and lofty priestly families, the great and lofty householder families, the gods of the Caturmahā­rāja­kāyika realm, and the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms, and [of all other realms], up to and including Akaniṣṭha, will appear in the world.

“[As long this perfection of wisdom dwells in Jambudvīpa], those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats, pratyekabuddhas, bodhisattvas, and completely awakened buddhas will appear in the world.

“[As long this perfection of wisdom dwells in Jambudvīpa], bodhisattva great beings will be discerned, F.82.a and the wisdom of unsurpassed buddhahood, the turning of the wheel of the Dharma, the maturation of beings, and the refinement of the buddhafields will be discerned.”^[285]

Then, in this world system of the great trichiliocosm, Śakra, mighty lord of the gods, addressed the gods of the Caturmahā­rāja­kāyika realm {Ki.II-III: 69} and [all those of the other realms], up to and including Akaniṣṭha, saying, “Friends, you should take up this perfection of wisdom, uphold, recite, master, and focus your attention correctly on it. Friends, those who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not interrupt the ways of the buddhas, they will not interrupt the ways of the Dharma, and they will not interrupt the ways of the saṅgha. Friends, when the ways of the Three Precious Jewels are not interrupted, all the perfections will appear in the world. The emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion,F.82.b the distinct qualities of the buddhas, the conduct of the bodhisattvas, 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,individual enlightenment, and unsurpassed, complete enlightenment will appear in the world.”

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, you should take up this perfection of wisdom. Uphold it! Recite it! Master it! Kauśika, you should focus your attention correctly on this perfection of wisdom! If you ask why, Kauśika, whenever the asuras think they should fight with the gods of the Trayastriṃśa realm and breach their frontier, at that time, Kauśika, you should contemplate this perfection of wisdom, chant it, and focus your attention correctly on it. Thereby those intentions of the asuras will again fade away and their [bellicose] mindsets will be assuaged,^[286] and will not flourish.

“Whenever the gods and goddesses are about to die and transmigrate, even when they see that they will be reborn in the lower realms, you, Kauśika, should chant this perfection of wisdom in their presence and they will be reborn in this same god realm owing to the root of the virtuous action of hearing the perfection of wisdom and owing to their devotion to the perfection of wisdom. If you ask why, Kauśika, it is advantageous to hear this perfection of wisdom in that manner. Whichever noble sons or noble daughters hear this perfection of wisdom,{Ki.II-III: 70} they will all through this root of virtue finally attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, Kauśika, it is because F.83.a however many tathāgatas, arhats, completely awakened buddhas of the past there were, along with their communities of śrāvakas, they all attained final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, having trained in this perfection of wisdom. However many tathāgatas, arhats, completely awakened buddhas of the future there will be, along with their communities of śrāvakas, they will all attain consummate buddhahood in unsurpassed, complete enlightenment, having trained in this perfection of wisdom. However many tathāgatas, arhats, completely awakened buddhas are alive at present, residing in the world systems of the ten directions, along with their communities of śrāvakas, they all attain consummate buddhahood in unsurpassed, complete enlightenment, having trained in this perfection of wisdom. If you ask why, Kauśika, it is because all the factors conducive to enlightenment are gathered within this perfection of wisdom, whether they are those of the śrāvakas, those of the pratyekabuddhas, those of the bodhisattvas, or those of the buddhas.”

Śakra then said, “Blessed Lord, this perfection of wisdom is the great knowledge.^[287] Blessed Lord, this perfection of wisdom is the unsurpassed knowledge. Blessed Lord, this perfection of wisdom is the knowledge that is equal to the unequaled. If one were to ask why, Blessed Lord, it is because the perfection of wisdom abandons all nonvirtuous attributes and attains all virtuous attributes.” F.83.b

“Kauśika, it is so! It is so!” replied the Blessed One. “Kauśika, this perfection of wisdom is the great knowledge. Kauśika, this perfection of wisdom is the unsurpassed knowledge. Kauśika, this perfection of wisdom is the knowledge that is equal to the unequaled. If you ask why, Kauśika, it is because however many tathāgatas, arhats, completely awakened buddhas of the past and the future there were and will be, and however many are alive at the present, residing in the world systems of the ten directions, relying on this same knowledge they all attained consummate buddhahood, will attain consummate buddhahood, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, Kauśika, when this knowledge is present, the paths of the ten virtuous actions will be discerned^[288] in the world. The four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers will be discerned in the world. All the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness,F.84.a great compassion, and the distinct qualities of the buddhas will be discerned in the world.

The realm of phenomena will be discerned in the world. The very limit of reality, the real nature, the unmistaken real nature, the one and only real nature, reality, the abiding nature of reality, and maturity with respect to all phenomena will be discerned in the world. The five eyes will be discerned in the world. The fruit of entering the stream to nirvāṇa will be discerned in the world. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth,{Ki.II-III: 71} arhatship, and individual enlightenment will be discerned in the world. Knowledge of all the dharmas will be discerned in the world. Knowledge of the path and all-aspect omniscience will be discerned in the world.

“Kauśika, when bodhisattva great beings are present, the paths of the ten virtuous actions will be discerned in the world. [All the other attributes, fruits, and realizations], up to and including all-aspect omniscience, will be discerned in the world. Those entering the stream to nirvāṇa will be discerned in the world. Those destined for only one more rebirth, those no longer subject to rebirth, those who are arhats, and those who are pratyekabuddhas will be discerned in the world. Those who are tathāgatas, arhats, completely awakened buddhas will be discerned in the world.

“Kauśika, just as when the orb of the moon is present, herbs, constellations, and all the stars are discerned^[289] in the world, in the same way, Kauśika, when the orb of bodhisattvas is present, all the herbs of virtuous conduct, genuine conduct, the paths of the ten virtuous actions, all the perfections, all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, F.84.b the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge and the distinct qualities of the buddhas will be discerned. All the constellations and stars of learning, no-more-learning, the śrāvakas, and the pratyekabuddhas will also be discerned. And the tathāgatas, arhats, completely awakened buddhas will also be discerned in the world.

“Even at times when the lord buddhas do not appear in the world, bodhisattva great beings reveal the mundane and supramundane doctrines to beings. If you ask why, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle have originated from bodhisattvas. Bodhisattva great beings who are skilled in means practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; practice 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, and the three gateways to liberation; {Ki.II-III: 72} and they practice the six extrasensory powers, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They do not lapse into the level of the śrāvakas and they do not actualize the level of the pratyekabuddhas. F.85.a They bring beings to maturation and they refine the buddhafields. They also bring about the perfect fulfillment of long life, they bring about the perfect fulfillment of beings, they bring about the perfect fulfillment of the buddhafields, they bring about the perfect fulfillment of the bodhisattvas, and they attain all-aspect omniscience. One should know that this skill in means has originated from the perfection of wisdom.

“Moreover, Kauśika, noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will possess these attributes that pertain to the present life and those that pertain to other lives.”

Śakra then asked, “Blessed Lord, what are the attributes pertaining to the present life that will be possessed by noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom?”

“Kauśika,” replied the Blessed One, “the noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, other than dying due to the maturation of past actions, will not die due to poisoning, they will not die due to weapons, they will not die due to fire, and they will not die due to water. They will not die due to other causes, up to and including the one hundred and one diseases. In contrast to the afflictions that might be imposed upon them by kings and superiors, if the noble sons or noble daughters go to the royal palace, chanting this perfection of wisdom, those who seek to inflict harm upon them will have no opportunity to do so. Even the king’s son and F.85.b the king’s chief minister will greet them, thinking they should be greeted and thinking they should be pleased. If you ask why, it is because they think in that manner through the brilliance and power of this very perfection of wisdom. If any noble sons or noble daughters should go to the royal palace, chanting this same perfection of wisdom, even the king’s son or the king’s chief minister would greet them with pleasing words, thinking they should be greeted, and thinking they should be pleased. If you ask why, Kauśika, it is because those noble sons or noble daughters have established thoughts of loving kindness toward all beings, and they have established thoughts of compassion, empathetic joy, and equanimity toward them. Kauśika, any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will possess those attributes pertaining to this life. {Ki.II-III: 73}

“Kauśika, if you ask what are the attributes they will possess pertaining to other lives, they are as follows: They will never be separated from the paths of the ten virtuous actions, and they will never be separated from the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six perfections, the thirty-seven factors conducive to enlightenment, 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, the three gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge,F.86.a or the distinct qualities of the buddhas. Except through the power of their aspiration to bring beings to maturity, they will never [involuntarily] be reborn in the hells, in the animal realm, or in the world of Yama, and they will never be born crippled. They will never be born in an impoverished family, and they will never be reborn in the caste of reed-makers; the castes of garbage collectors, blacksmiths, sweepers, butchers, or pig slayers; or other castes of inferior class. They will always and without interruption be reborn with the thirty-two major marks of a great person. They will be reborn miraculously in those world systems where the lord buddhas are alive and residing at present. They will never be separated from the extrasensory powers of the bodhisattvas. At will they may travel from buddhafield to buddhafield in order to see the lord buddhas, pay homage to them, venerate them, and listen to their Dharmas. Journeying from buddhafield to buddhafield, they will bring beings to maturity and they will even refine the buddhafields.

“Kauśika, so it is that those noble sons or noble daughters who excellently seek these attributes should take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. They should not be separated from the mind set on all-aspect omniscience. Until they attain consummate buddhahood in unsurpassed, complete enlightenment, they will possess those attributes pertaining to this life and those attributes pertaining to other lives.”

Chapter 20

Then a hundred or so rival tīrthikas F.86.b and wandering mendicants approached with harmful intent the place where the Blessed One was, and Śakra, mighty lord of the gods, had the following thought: “These rival tīrthikas and wandering mendicants have approached with harmful intent the place where the Blessed One is. I should by whatever means speak to them of the perfection of wisdom, so that once those rival tīrthikas and wandering mendicants have approached the Blessed One, no obstacle will arise. To that end I should chant all that I have grasped of this perfection of wisdom from the Blessed One.” {Ki.II-III: 74}

Then Śakra, mighty lord of the gods, chanted as much of the perfection of wisdom as he had grasped from the Blessed One. Thereupon, those rival tīrthikas and wandering mendicants circumambulated the Blessed One from afar, in a clockwise direction, and then departed by the same path and the same door.

Then the venerable Śāradvatīputra thought, “What is the reason for those rival tīrthikas and wandering mendicants circumambulating the Blessed One from afar, in a clockwise direction, and then departing by that very path and by that very door?”

Knowing in his mind the thoughts in the mind of the venerable Śāradvatīputra, the Blessed One addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, Śakra, mighty lord of the gods, has genuinely brought to mind the perfection of wisdom, and for that reason, those rival tīrthikas and wandering mendicants circumambulated me from afar, in a clockwise direction, and then departed by that very path and by that very door. Śāradvatīputra, among those rival tīrthikas and wandering mendicants I do not see any with a positive attitude. F.87.a All these rival tīrthikas and wandering mendicants have malicious thoughts and without exception all have intentions that seek to intrude [and cause harm]. Although without exception they all think they should come into this assembly, Śāradvatīputra, I do not see anyone among the living beings of this world, with its gods, demons, Brahmā deities, virtuous ascetics, and brahmin priests who, while this perfection of wisdom is being taught, would approach with thoughts of hatred and intentions that seek to intrude [and cause harm]. Such an occurrence is impossible! If you ask why, Śāradvatīputra, it is because as many gods as there are in this great trichiliocosm, including the gods of the Caturmahā­rāja­kāyika realm and the gods of [the other god realms], up to and including Akaniṣṭha, as many śrāvakas and pratyekabuddhas as there are, and as many bodhisattvas as there are, have all acquired this perfection of wisdom. If you ask why, it is because all of them without exception have originated from the perfection of wisdom.

“Moreover, Śāradvatīputra, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, however many lord buddhas reside with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, they all have acquired this perfection of wisdom. If you ask why, it is because all of them without exception have originated from the perfection of wisdom. In the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, F.87.b however many lord buddhas reside with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, they all have acquired this perfection of wisdom. If you ask why, it is because all of them without exception have originated from the perfection of wisdom.”

Then the evil Māra had the following thought: “These four assemblies of the tathāgata, arhat, completely awakened Buddha are also present. These gods who frequent [the realm of] desire and the [realm of] form are also present. {Ki.II-III: 75} In this gathering, it will certainly be prophesied that bodhisattva great beings will attain unsurpassed, complete enlightenment. I should go to that place where the Blessed One is and create obstacles!”

Thereupon, the evil Māra conjured an army with four cohorts and sought to go to that place where the Blessed One was. Then Śakra, mighty lord of the gods, had the following thought: “Alas! This evil Māra has conjured an army with four cohorts and he is seeking to go to that place where the Blessed One is. However, this array of the army of the evil Māra with its four cohorts cannot be compared with the array of the army of King Bimbisāra with its four cohorts, and it cannot be compared with the arrays of the armies of King Prasenajit, the Śākyas, and the Licchavis. This evil Māra has for a long time been seeking to intrude [in order to harm] the Blessed One. Indeed, his intention is to hurt beings who are persevering in the correct manner. Therefore I should genuinely bring this perfection of wisdom F.88.a to mind, and recite it from memory.”

Then Śakra, mighty lord of the gods, genuinely brought this perfection of wisdom to mind and recited it clearly from memory. As Śakra, mighty lord of the gods, was clearly reciting this perfection of wisdom, so did those forces of evil Māra withdraw again by the same path and the same door.

Then, however many gods of the Caturmahā­rāja­kāyika realm and gods of [the other god realms], up to and including Akaniṣṭha, were present in that assembly, they conjured up divine flowers and many robes, and while in the air, they scattered these upon the place where the Blessed One was seated. After scattering [those offerings], they said, “May the human beings of Jambudvīpa practice this perfection of wisdom for a long time! As long as those human beings of Jambudvīpa practice this perfection of wisdom, so long will the tathāgatas, arhats, completely awakened buddhas not disappear, will the Dharma remain for a long period of time, and will the precious jewel of the saṅgha also continue to manifest in the world. Nor indeed will the tathāgatas, arhats, completely awakened buddhas of the great trichiliocosm and [of other realms], including the world systems of the ten directions, disappear. The Dharma will remain for a long period of time, and the precious jewel of the saṅgha will also continue to manifest in the world. The conduct of bodhisattva great beings will be even more distinguished. Know that the places where the noble sons or noble daughters commit this perfection of wisdom to writing, make it into a book, and uphold it will be endowed with luminosity! {Ki.II-III: 76} Know that those places will be protected and free from darkness!”

Then the Blessed One addressed Śakra, mighty lord of the gods, F.88.b and those gods of [the god realms], up to and including Akaniṣṭha, as follows: “Kauśika, it is so! It is so! Divine princes, it is so! It is so! As long as the human beings of Jambudvīpa practice this perfection of wisdom, so long indeed will the tathāgatas, arhats, completely awakened buddhas not disappear, will the Dharma also remain for a long period of time, and will the precious jewel of the saṅgha also continue to manifest in the world. Nor indeed will the tathāgatas, arhats, completely awakened buddhas of the great trichiliocosm and [of other realms], including the world systems of all the ten directions, disappear. The Dharma will also remain for a long period of time, and the precious jewel of the saṅgha will also continue to manifest in the world. The conduct of bodhisattva great beings will be even more distinguished. I know that the places where the noble sons or noble daughters commit this perfection of wisdom to writing, make it into a book, and uphold it will be endowed with luminosity! I know that those places will be protected and free from darkness!”

Then those gods conjured up many divine flowers and, scattering them upon the place where the Blessed One was, they spoke as follows: “Blessed Lord, Māra or the gods included within the class of māras who seek to intrude [and cause harm] will find no opportunity to intrude [and harm] any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. Indeed, Blessed Lord, we will always guard, shelter, and nurture those noble sons or noble daughters, without interruption. If one were to ask why, F.89.a we consider those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom as the Teacher and as the Teacher’s equal.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom are not endowed with feeble roots of virtue. Blessed Lord, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom have fulfilled their duties under the conquerors of the past. Blessed Lord, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will respect many buddhas, and they will be accepted by spiritual mentors. If one were to ask why, Blessed Lord, it is because they seek all-aspect omniscience through this perfection of wisdom. Blessed Lord, they seek the perfection of wisdom through all-aspect omniscience. If one were to ask why, Blessed Lord, it is because the perfection of wisdom is not one distinct thing and all-aspect omniscience another. All-aspect omniscience is not one distinct thing and the perfection of wisdom another. The perfection of wisdom and all-aspect omniscience are not two things and cannot be divided into two.” F.89.b

The Blessed One replied, {Ki.II-III: 77} “Kauśika, so it is! So it is! Kauśika, the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas has originated from the perfection of wisdom. The perfection of wisdom has originated from all-aspect omniscience. If you ask why, Kauśika, it is because the perfection of wisdom is not one distinct thing and all-aspect omniscience another. Nor is all-aspect omniscience one distinct thing and the perfection of wisdom another. So it is that the perfection of wisdom and all-aspect omniscience are not two things and cannot be divided into two.”

Chapter 21

Then the venerable Ānanda said to the Blessed One, “Blessed Lord, the name of the perfection of generosity is not as well known as the name of the perfection of wisdom. Nor are the names of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration as well known. Nor are the names of the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, as well known. Nor are the names of the applications of mindfulness as well known. Nor are the names of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path as well known. Nor are the names of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions as well known. F.90.a Nor are the names of the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways as well known. Nor are the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas as well known.”

“Ānanda,” replied the Blessed One, “this is because this perfection of wisdom has precedence over the five other perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the gateways to liberation—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas. It guides them all.

“Ānanda, do you think that giving that is not dedicated toward all-aspect omniscience is indicative of the perfection of generosity? Do you think that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are not dedicated toward all-aspect omniscience are indicative of the perfection of wisdom [and so forth]?”

“No, Blessed Lord!” he replied. “Blessed Lord, in what way is giving, when dedicated toward all-aspect omniscience, F.90.b indicative of the perfection of generosity, {Ki.II-III: 78} and in what way are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, when dedicated toward all-aspect omniscience, indicative of the perfection of wisdom [and so forth]?”

“Ānanda,” the Blessed One answered, “giving that is dedicated toward all-aspect omniscience in a nondual manner is indicative of the perfection of generosity. Ānanda, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner are indicative of the perfection of wisdom [and so forth]. A gift that is dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything is indicative of the perfection of generosity. Ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything are indicative of the perfection of wisdom [and so forth].”

Ānanda then asked, “Blessed Lord, how is giving that is dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of generosity? How are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of wisdom [and so forth]?”

The Blessed One replied, “It is owing to the nonduality of physical forms, it is owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and it is owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment.” F.91.a

“Blessed Lord, how is it owing to the nonduality of physical forms, how is it owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and how is it owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment?”

“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms, and because feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. If you ask why, it is because physical forms, feelings, perceptions, formative predispositions, and consciousness are indivisible from these perfections and are not to be divided into two. [All the other attributes and realizations], up to and including enlightenment, are empty of enlightenment [and so forth]. If you ask why, it is because enlightenment [and so forth] are indivisible from these perfections, and are not to be divided into two.

“Ānanda, so it is that the perfection of wisdom itself has precedence over those five other perfections. The perfection of wisdom itself has precedence over all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the three gateways to liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.

“Ānanda, just as seeds that have been planted in a large field accumulate causes and conditions and then flourish, while the large field acts as their support in that dependent on that large field the seeds will grow, F.91.b in the same way it is dependent on the perfection of wisdom that all the other perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the three gateways to liberation, the six extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will flourish; that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas will flourish; and that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish. {Ki.II-III: 79}

“Ānanda, it is dependent on all-aspect omniscience that the five other perfections will flourish. It is dependent on all-aspect omniscience that all the aspects of emptiness will flourish. It is dependent on all-aspect omniscience that the four applications of mindfulness will flourish. It is dependent on all-aspect omniscience that the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will flourish. It is dependent on all-aspect omniscience that 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, F.92.a the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas will flourish. It is dependent on all-aspect omniscience that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish.

“Ānanda, so it is that the perfection of wisdom consummates those five other perfections. It consummates all the aspects of emptiness. It consummates the four applications of mindfulness. It consummates the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. It consummates 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, the gateways to liberation—emptiness, signlessness, and 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, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas. It consummates knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.” B33

Then Śakra,^[290] mighty lord of the gods, said to the Blessed One, “Blessed Lord, the tathāgata, arhat, completely awakened Buddha has not yet spoken of all the attributes of the perfection of wisdom F.92.b that I have heard from you, Blessed Lord. These include however many attributes there are that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and they include all those attributes of this perfection of wisdom that I have received from you, Blessed Lord, and then maintained, recited, mastered, and propagated.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that the paths of the ten virtuous actions will emerge in the world; that the four meditative concentrations will emerge in the world; that the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers will emerge in the world; that the perfection of generosity will emerge in the world; that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and perfection of wisdom will emerge in the world; that the emptiness of internal phenomena will emerge in the world; that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will emerge in the world; that the four applications of mindfulness will emerge in the world; that the [other causal attributes], up to and including the noble eightfold path, will emerge in the world; and that [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will emerge in the world.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that great and lofty royal class families will emerge in the world, F.93.a that great and lofty priestly families will emerge in the world, that great and lofty householder families will emerge in the world, that the gods of the Caturmahā­rāja­kāyika realm will be discerned^[291] in the world, and that the gods [of other realms], up to and including Akaniṣṭha, will be discerned in the world.

“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that those who have entered the stream to nirvāṇa are discerned in the world;^[292] that those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats are discerned in the world; that pratyekabuddhas are discerned in the world; and that bodhisattva great beings are discerned in the world. Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that the tathāgatas, arhats, completely awakened buddhas emerge in the world!” {Ki.II-III: 80}

“Kauśika,” replied the Blessed One, “I have not exhaustively spoken of those attributes that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. If you ask why, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of ethical discipline. Those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, F.93.b never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of meditative stability, the immeasurable aggregate of wisdom, the immeasurable aggregate of liberation, and the immeasurable aggregate of seeing the wisdom of liberation.

“Kauśika, you should know that any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will enter into the objectives of the tathāgatas.

“Kauśika, with regard to the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation that are possessed by all the śrāvakas and pratyekabuddhas, and those corresponding aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation that are possessed by those noble sons and noble daughters, Kauśika, the aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation possessed by all the śrāvakas and pratyekabuddhas come nowhere near even a hundredth part of the latter aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation [possessed by those noble sons and noble daughters]. They come nowhere near even a thousandth part. They come nowhere near even a hundred thousandth part. They come nowhere near even a ten millionth part. They come nowhere near even a billionth part. They come nowhere near even a ten billionth part. They come nowhere near even a trillionth part. They come nowhere near even a hundred billion trillionth part. F.94.a They come nowhere near even any number, fraction, calculation, or exemplar. They would stand no comparison. If you ask why, the minds of those noble sons or noble daughters are liberated from the levels of the śrāvakas and pratyekabuddhas, and they do not comprehend anything at all.

“Kauśika, I do speak of the way in which attributes will be accrued in this life and in the next life by noble sons or noble daughters who commit this perfection of wisdom to writing, taking it up, upholding, reciting, and mastering it, focusing their attention correctly on it, and who then serve, venerate, respect, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.” {Ki.II-III: 81}

Śakra then said, “Blessed Lord, I will always uninterruptedly guard, shelter, and nurture those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit this perfection of wisdom to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.”

“Kauśika,” replied the Blessed One, “when noble sons or noble daughters chant this perfection of wisdom, many hundred thousands of gods will delightedly arrive to hear the Dharma. F.94.b Indeed, when those noble sons or noble daughters teach the Dharma endowed with the perfection of wisdom, the gods will think that they are drawing upon inspired speech. Even when those [noble sons or noble daughters] who profess the Dharma speak quietly, the gods will think that they are drawing upon inspired speech that is in the service of the Dharma. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will indeed acquire such qualities that pertain to the present life.

“Moreover, Kauśika, when those noble sons or noble daughters teach the perfection of wisdom to the four assemblies, they will not be discouraged lest someone might seek to censure them and look for an opportunity to intrude [and cause harm]. If you ask why, it is because this same perfection of wisdom will guard, shelter, and nurture those noble sons or noble daughters. If you ask why, it is because in this perfection of wisdom all phenomena—mundane and supramundane, contaminated and uncontaminated, common and uncommon, virtuous and nonvirtuous, conditioned and unconditioned—as well as the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas, are indeed undifferentiated. If you ask why, it is because this is the treasure comprising all virtuous attributes. {Ki.II-III: 82} Since those noble sons or noble daughters also dwell utterly in the emptiness of internal phenomena, F.95.a and dwell utterly in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, they do not at all observe anyone seeking to censure the perfection of wisdom. Nor do they observe any censure of the perfection of wisdom, nor do they observe anything that could be censured in the perfection of wisdom. Because they have been favored by the perfection of wisdom there is no one at all who can seek to censure those noble sons or noble daughters.

“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because there is no one at all who can seek to censure those noble sons or noble daughters.

“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because those noble sons or noble daughters do not consider that there is any entity that would cause them to cower, to be intimidated, to be afraid, or to be fearful. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, F.95.b parasols, victory banners, ribbons, and various musical sounds, will acquire such qualities that pertain to this life.

“Moreover, Kauśika, any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will be kept in mind by their parents, friends, kings, ministers, virtuous ascetics, and brahmin priests. They will also be singled out^[293] and held dear by all the lord buddhas who are alive and present in the world systems of the ten directions, as well as by bodhisattva great beings, pratyekabuddhas, arhats, and all those [on the paths of] learning and no-more-learning. They will be kept in mind and held dear by the world with its gods, demons, and Brahmā deities, as well as by [superior] human beings including virtuous ascetics and brahmin priests, and by gods, humans, and asuras. Their inspired speech will not be usurped. Their perfection of generosity will not be usurped. Their perfection of ethical discipline, perfection of tolerance,{Ki.II-III: 83} perfection of perseverance, perfection of meditative concentration, and perfection of wisdom will not be usurped. Their cultivation of the emptiness of internal phenomena will not be usurped, and their cultivations of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,F.96.a will not be usurped. Their cultivation of the applications of mindfulness will not be usurped. Their cultivation of the correct exertions, the supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will not be usurped. Their cultivation of 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, the three gateways to liberation, the extrasensory powers, 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, and the eighteen distinct qualities of the buddhas will not be usurped.

Their acts that bring beings to maturation will not be usurped. Their acts that refine the buddhafields will not be usurped. Their cultivation of all-aspect omniscience will not be usurped. They will have the power to answer in accordance with the Dharma all heretical repudiations that others might raise.

“Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit it to writing, and then serve, respect, honor, and worship it with various flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, victory banners, ribbons, and musical sounds, will accrue such qualities that pertain to this life.

“Moreover, Kauśika, when any noble sons or noble daughters F.96.b commit this perfection of wisdom to writing and retain it, the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the great trichiliocosm who have actually entered upon unsurpassed, complete enlightenment, and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms who have actually entered upon unsurpassed, complete enlightenment, will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes]. {Ki.II-III: 84} The gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, also will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes].^[294]

“Kauśika, the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the ten directions who have actually entered upon unsurpassed, complete enlightenment; and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms F.97.a who have actually entered upon unsurpassed, complete enlightenment; and the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, will also arrive there, along with many gods other than those, and nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are said to be of great majesty and great splendor, and they will recite, uphold, master, pay homage to, and bow before this the perfection of wisdom. Only then will they consider departing again [for their own abodes].

“Kauśika, those noble sons or noble daughters should also think, ‘May I grant this gift of the Dharma to the gods of the Caturmahā­rāja­kāyika realm throughout the world systems of the ten directions, and to the gods of other realms, up to and including Bṛhatphala, who have actually entered upon unsurpassed, complete enlightenment; and to the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms; as well as to the gods other than those; and to nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are of great splendor, who have all arrived in order to recite, uphold, master, pay homage to, and worship this. perfection of wisdom!’ Once they have indeed recited, upheld, mastered, paid homage to, made offerings to, and bowed before this perfection of wisdom, they will depart again [for their own abodes].

“Kauśika, the gods present in the world systems of this great trichiliocosm, extending from the Caturmahā­rāja­kāyika realm as far as Akaniṣṭha, and the gods present in the world systems of the ten directions, extending from the Caturmahā­rāja­kāyika realm F.97.b as far as Akaniṣṭha, will guard, protect, and nurture those noble sons or noble daughters.

“Kauśika, anyone seeking to censure those [noble sons or noble daughters] would find no opportunity to do so, except in connection with the ripening of past actions. Kauśika, those noble sons or noble daughters will accrue such qualities pertaining to this life. Gods who have actually entered upon unsurpassed, complete enlightenment will indeed decide to come there in order to worship this perfection of wisdom and in order to guard, protect, and nurture those noble sons or noble daughters. If you ask why, Kauśika, it is because those noble sons or noble daughters have actually entered upon unsurpassed, complete enlightenment. They protect all beings, they bring all beings to maturation, they benefit all beings, and they secure all beings in happiness.”

Śakra then asked, “Blessed Lord, how will those noble sons or noble daughters know that the gods of the Caturmahā­rāja­kāyika realm and the gods [of other realms], up to and including Akaniṣṭha, will have arrived here from the world systems of the ten directions in order to recite, uphold, retain, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom?”

“Kauśika,” replied the Blessed One, {Ki.II-III: 85} “if those noble sons or noble daughters behold great light around the place where this [book of] the perfection of wisdom has been placed, they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty F.98.a will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.

“Moreover, Kauśika, if those noble sons or noble daughters smell a perfume surpassing that of the divine sacraments, which they have not previously scented, then they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.

“Moreover, Kauśika, if those noble sons or noble daughters maintain scrupulous conduct, on account of their scrupulous conduct those gods will arrive there, and utterly rejoice after reciting, holding, mastering, serving, respecting, honoring, and worshiping this perfection of wisdom. All gods of feeble power, as many as there are in that place, will be unable to bear the majesty, the glory, and the exaltedness of those eminently powerful gods, and so they will consider departing from that place. The more those eminently powerful gods, endowed with great magical powers, great miraculous abilities, and great authority, think that they should come there, the more the resolve of those noble sons or noble daughters will be enhanced.

“In proximity to the place where that [book is kept], they should not negligently engage in unscrupulous actions. As an offering to this perfection of wisdom, those noble sons or noble daughters should also sprinkle the surrounding area with perfume, F.98.b they should scatter flowers and incense, they should place containers of aromatic incense, they should hang silken flags, they should erect silken canopies, and thus should they adorn that area in many ways.

“Kauśika, those noble sons or noble daughters will not tire and they will not be exhausted. Those noble sons or noble daughters will experience ease of body, lightness of body, and radiance of body. Those noble sons or noble daughters will also experience ease of mind, lightness of mind, and radiance of mind. When they are asleep at night, they will maintain their resolve, intent on this perfection of wisdom, in consequence of which they will have no inauspicious dreams; for they will behold in their dreams the body of the tathāgata, arhat, completely awakened Buddha, excellently adorned with the thirty-two major marks of a great person, embellished with the eighty minor marks, and teaching the Dharma, his golden body surrounded by the community of monks and attended by a host of bodhisattvas.{Ki.II-III: 86} They will also hear the Tathāgata impart the Dharma, comprising the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [all the fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. They will hear the analysis of the meaning of these six perfections. They will also hear the analysis of the meaning of all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [the 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 Great Being approach the Tree of Enlightenment, and they will see him attain consummate buddhahood in unsurpassed, complete enlightenment.F.99.a They will see him, having attained consummate buddhahood, turning the wheel of the Dharma. They will also behold many hundreds of thousands of bodhisattvas discussing the Dharma, saying how all-aspect omniscience should be attained, how many beings should be brought to maturity, how the buddhafields should be refined, and how māras, along with their entourages, should be defeated.

“They will hear the voices of many hundred billion trillions of buddhas from the eastern direction. They will hear the voices of many hundred billion trillions of buddhas from the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith. They will hear them saying, ‘In such and such a world system, the tathāgata, arhat, completely awakened Buddha So-and-so is present, teaching the Dharma, surrounded and attended by so many hundred billion trillions of bodhisattvas, and so many hundred billion trillions of śrāvakas.’

“They will behold in the eastern direction many hundred billion trillions of buddhas who are passing into final nirvāṇa. In the other directions, up to and including the zenith, they will behold many hundred billion trillions of buddhas who are also passing into final nirvāṇa. They will behold many billion trillions of stūpas, fashioned of the seven kinds of precious metals and gems, and they will behold themselves serving, respecting, honoring, and worshiping those stūpas of the tathāgatas, with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and other diverse offerings. F.99.b

“Kauśika, those noble sons or noble daughters will have auspicious dreams of this type, they will fall asleep easily, and they will awaken easily. They will have vitality of body. They will experience lightness of body; they will lack the sensation of heaviness. They will be without strong attachment to food, and they will be without strong attachment to clothing. They will be without strong attachment to medications used in the treatment of disease, and to everyday necessities. They will have fewer ideas about food; they will have fewer ideas about clothing. They will have fewer ideas about medications used in the treatment of disease, and about everyday necessities. Kauśika, just as the mind of a monk who practices yoga, on arising from meditative stability, is drenched in attention, and is without strong attachment to food, and has fewer ideas about food, in the same way, Kauśika, those noble sons or noble daughters will also be without strong attachment to food and have fewer ideas about food. If you ask why, Kauśika, nonhuman beings will sustain the vitality of their bodies. {Ki.II-III: 87} However many lord buddhas there are, however many bodhisattvas there are, however many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are in the eastern direction, and in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, they will all sustain the vitality of their bodies.

“Kauśika, noble sons or noble daughters who wish to acquire these qualities in this very lifetime should earnestly listen to this very perfection of wisdom. They should take up, uphold, recite, master, and focus their attention correctly on it. F.100.a They should never be separated from the mind set on all-aspect omniscience.

“Kauśika, even if noble sons or noble daughters have not taken up, upheld, recited, mastered, or focused their attention correctly on it, they should commit this perfection of wisdom to writing and recite it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds. In that manner, Kauśika, noble sons or noble daughters act for the benefit of many living beings and for the happiness of many living beings.

“Kauśika, if noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds, the merit of those noble sons or noble daughters will increase manifold. It will not be exceeded by those noble sons or noble daughters who for the duration of their lives have served, venerated, respected, and made offerings to the tathāgatas, arhats, completely awakened buddhas who are alive at present, along with their monastic communities of śrāvakas, in the world systems of all the ten directions, with food, bedding, medications for use in the treatment of disease, and many everyday necessities, or by those who, after those tathāgatas, arhats, completely awakened buddhas had passed into nirvāṇa along with their monastic communities of śrāvakas, F.100.b have built stūpas made of the seven precious materials, and then served, venerated, respected, and made offerings to these stūpas for the duration of their life with flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds.”

Chapter 22

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the top with the bone relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, {Ki.II-III: 88} I would take this perfection of wisdom. If one were to ask why, Blessed Lord, it is not that I do not honor those bone relics of the tathāgatas, it is not that I do not display them, and it is not that I do not venerate them. Indeed, Blessed Lord, it is not that I do not serve the bone relics of the tathāgatas, it is not that I do not respect them, it is not that I do not venerate them, and it is not that I do not worship them, but, Blessed Lord, those bone relics of the tathāgatas have originated from the perfection of wisdom. This is why the bone relics of the tathāgatas should be honored, this is why they should be respected, this is why they should be venerated, and this is why offerings should be made to them. Those bone relics F.101.a have been formed by the perfection of wisdom. This is why those bone relics of the tathāgatas are indeed endowed with offerings. Blessed Lord, even though I serve, respect, honor, and worship the bone relics of the tathāgatas with divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds, these bone relics of the tathāgatas have originated from the perfection of wisdom. For this reason they are honored, respected, and venerated, and offerings are made to them by this world with its gods, humans, and asuras, so that they are protected, honored, respected, venerated, and given offerings.”

Then the venerable Śāradvatīputra said to Śakra, mighty lord of the gods, “Kauśika, this perfection of wisdom cannot be grasped; it is formless, invisible, unimpeded, and has a single defining characteristic in that it is without defining characteristics. In that case, how could you think of grasping the perfection of wisdom, which cannot be grasped and which is formless, invisible, unimpeded, and has a single defining characteristic in that it is without defining characteristics. If you ask why, it is not established in order that it might be grasped or rejected, nor that it might be eclipsed, nor that it might be enhanced, nor that it might be developed, nor that it might be nurtured, nor that it might be supplemented, nor that it might be afflicted, nor that it might be purified. It does not attain the attributes of the buddhas and it does not reject the attributes of ordinary persons.F.101.b It does not attain the attributes of the bodhisattvas, the attributes of the pratyekabuddhas, the attributes of the śrāvakas, or the attributes of [the paths of] learning or of [the path of] no-more-learning. It does not reject the attributes of ordinary persons. It does not attain the unconditioned expanse and it does not reject conditioned elements. It does not attain the perfection of generosity, and it does not attain [the other perfections], up to and including the perfection of meditative concentration. It does not attain the emptiness of internal phenomena. It does not attain [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. It does not attain the applications of mindfulness. It does not attain the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. It does not attain 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas.

It does not attain [the fruits and realizations], up to and including all-aspect omniscience.”

“Venerable Śāradvatiputa, it is so! It is so!” replied Śakra. “One who knows that the perfection of wisdom does not attain the attributes of the buddhas, does not reject the attributes of ordinary persons, and does not attain [the fruits and realizations], up to and including all-aspect omniscience, F.102.a engages in the perfection of wisdom and cultivates the perfection of wisdom. The perfection of wisdom is not known in duality. The perfection of wisdom is nondual. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not known in duality. The perfection of generosity [and so forth] are nondual.”

Then the Blessed One applauded Śakra, mighty lord of the gods: “Kauśika, that is excellent! That is excellent! It is so! It is as you have spoken. The perfection of wisdom is not known in duality. If you ask why, the perfection of wisdom is nondual. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not known in duality. If you ask why, the perfection of generosity [and so forth] are nondual.

“Kauśika, those who hold that the perfection of wisdom is duality simply hold that the realm of phenomena is duality. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of wisdom are not two things, and are not to be divided into two. {Ki.II-III: 89} Kauśika, those who hold that the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are duality simply hold that the realm of phenomena is duality. If you ask why, Kauśika, it is because the realm of phenomena and the perfection of generosity [and so forth] are not two things, and are not to be divided into two. F.102.b

“Kauśika, those who hold that the perfection of wisdom is duality simply hold that the real nature, the very limit of reality, and the inconceivable realm are duality. If you ask why, Kauśika, it is because the real nature, the very limit of reality, the inconceivable realm, and the perfection of wisdom are not two things, and are not to be divided into two. Kauśika, those who hold that the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are duality simply hold that the real nature, the very limit of reality, and the inconceivable realm are duality. If you ask why, Kauśika, it is because the real nature, the very limit of reality, the inconceivable realm, and the perfection of generosity [and so forth] are not two things, and are not to be divided into two.”

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, this perfection of wisdom is worthy of homage by the world with its gods, humans, and asuras. Having trained in it, bodhisattva great beings have attained, are attaining, and will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Blessed Lord, when I am seated on my seat, which is that of the mighty lord of the gods, in the divine assembly of Sudharmā, all the gods who are in my service do indeed worship me, but when I am not there and when I am not seated on that seat, those gods remain within that assembly and from the right they circumambulate that seat, which is said to be the one on which Śakra, mighty lord of the gods, is seated when he teaches the Dharma to the gods of Trayastriṃśa. F.103.a After paying homage to it, they then depart again [for their own abodes]. Blessed Lord, in the same way, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas in the world systems of the ten directions who come to that place where this perfection of wisdom has been committed to writing, and where it is taken up, upheld, recited, and extensively taught to others, will indeed recall that the tathāgatas, arhats, completely awakened buddhas have originated from it, that all the śrāvakas and pratyekabuddhas have also originated from it, and that even all the everyday necessities of all beings have originated from it. Paying homage to the perfection of wisdom, they will fervently return [to their own abodes]. Even though the bone relics of the tathāgatas are presented with offerings, they are presented with offerings because they have been consummated through the perfection of wisdom. If one were to ask why, Blessed Lord, when bodhisattva great beings practice the conduct of a bodhisattva, the perfection of wisdom is the ground of the wisdom of all-aspect omniscience. It becomes its primary cause, it becomes its secondary condition, and it becomes its consummation. Therefore, Blessed Lord, among those two [aforementioned] choices, I would take this perfection of wisdom.

“Blessed Lord, when I have trained in this perfection of wisdom, and when I recite it with a mind permeated by the Dharma, {Ki.II-III: 90} I do not observe even a mere sign of fear or trepidation. Blessed Lord, if one were to ask why, the perfection of wisdom is without signs, without indications, and inexpressible. Blessed Lord, the perfection of wisdom F.103.b cannot be spoken. Blessed Lord, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are without signs, without indications, and inexpressible. Blessed Lord, those perfections cannot be spoken. Blessed Lord, [the attributes, fruits, and realizations], up to and including all-aspect omniscience, are without signs, without indications, and inexpressible. Blessed Lord, all-aspect omniscience [and so forth] cannot be spoken. Blessed Lord, if the perfection of wisdom, which is without signs, were not signless, the tathāgatas, arhats, completely awakened buddhas, after comprehending that all phenomena are without signs, without indications, inexpressible, and indescribable, and after attaining consummate buddhahood in unsurpassed, complete enlightenment, would not teach beings the Dharma that is without signs, without indications, inexpressible, and indescribable. Blessed Lord, since the perfection of wisdom is without signs, without indications, inexpressible and indescribable, for that reason they comprehend that all phenomena are without signs, without indications, inexpressible, and indescribable, and after attaining consummate buddhahood in unsurpassed, complete enlightenment, they do teach beings the Dharma that is without signs, without indications, inexpressible, and indescribable.

“So it is, Blessed Lord, that this perfection of wisdom F.104.a is worthy of being honored, respected, and venerated by the world with its gods, humans, and asuras and it is worthy of being presented with offerings, that is to say with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. Committed to writing, it will be worthy of being honored, respected, and venerated by the world with its gods, humans, and asuras and it is worthy of being presented with offerings, that is to say with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.

“Blessed Lord, anyone who takes up, upholds, recites, masters, and focuses their attention correctly on this perfection of wisdom, and who commits it to writing and then honors, respects, venerates, and makes offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds should not harbor doubts, thinking that, until they have attained consummate buddhahood in unsurpassed, complete enlightenment, they might be reborn among the denizens of the hells. They should not harbor doubts, thinking that they might be reborn in the animal realm or in the world of Yama. They should not harbor doubts, thinking that they might remain on the level of the śrāvakas or the level of the pratyekabuddhas. For they will behold the tathāgatas and never be separated from them. They will never be separated from acts that bring beings to maturation. Traveling from buddhafield to buddhafield, they will serve, respect, honor, and worship those tathāgatas, arhats, completely awakened buddhas with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. F.104.b

“Moreover, Blessed Lord, if I were presented with this great trichiliocosm, filled to the brim with the bone relics of the tathāgatas, and if I were presented with this perfection of wisdom, committed to writing, then, Blessed Lord, of these two precious things I would take this perfection of wisdom. If one were to ask why, Blessed Lord, the tathāgatas and the bone relics of the tathāgatas have originated from it. It is for that reason that those bone relics of the tathāgatas should be honored, respected, venerated, and presented with offerings. If those noble sons or noble daughters serve, respect, honor, and worship them, they will not lapse into error and they will not proceed into lower realms. After experiencing the excellence of gods and humans, they will attain final nirvāṇa by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, or the vehicle of the completely awakened buddhas, in accordance with their aspiration. {Ki.II-III: 91}

“Blessed Lord, for that reason the vision of the tathāgatas and the vision of the perfection of wisdom that has been committed to writing are not dissimilar. If one were to ask why, Blessed Lord, it is because the perfection of wisdom and the tathāgatas are not two things, and are not to be divided into two.

“Moreover, Blessed Lord, there is no difference at all between the tathāgatas, arhats, completely awakened buddhas who enter into the three miracles, and consequently explain the [twelve branches of the scriptures]—the discourses, the sayings in prose and verse, the prophetic declarations and so on, up to and including the established instructions—and any noble sons or F.105.a noble daughters who take up and master this perfection of wisdom, and then teach it to others. If one were to ask why, Blessed Lord, the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom]. The three miracles have originated from it. The discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions, have originated from it.

“Moreover, Blessed Lord, there is no difference at all between the tathāgatas, arhats, completely awakened buddhas of the eastern direction, numerous as the grains of sand of the river Gaṅgā, or the tathāgatas, arhats, completely awakened buddhas of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, who enter into the three miracles and consequently explain the [twelve branches of the scriptures]—the discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions—and any noble sons or noble daughters who take up and master this perfection of wisdom, and then teach it to others. If one were to ask why, Blessed Lord, the tathāgatas, arhats, completely awakened buddhas of the ten directions have originated from this [perfection of wisdom]. The three miracles have originated from it. The discourses, the sayings in prose and verse, the prophetic declarations, and so on, up to and including the established instructions, have originated from it.

“Moreover, Blessed Lord, there is no difference at all between someone serving, respecting, honoring, and worshiping the tathāgatas, arhats, completely awakened buddhas of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, with flowers, garlands, F.105.b incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, and someone committing this perfection of wisdom to writing in the form of a book and then serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds. If one were to ask why, the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom].

“Moreover, Blessed Lord, the noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who also extensively explain it to others, should not harbor doubts, {Ki.II-III: 92} thinking that they will be reborn among the denizens of the hells, and they should not harbor doubts, thinking that they will be reborn in the animal realm or in the world of Yama. They should not harbor doubts, thinking they will be on the level of the śrāvakas or the level of the pratyekabuddhas. If one were to ask why, it is because one should know that those noble sons or noble daughters dwell on the level at which progress has become irreversible. If one were to ask why, it is because they commit this perfection of wisdom to writing, and they take up, uphold, recite, master, and focus their attention correctly on it. They will also then serve, respect, honor, and worship this [scripture] that they have committed to writing, with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, So it is, Blessed Lord, that this perfection of wisdom F.106.a will calm all fears. It will alleviate all ailments.

“Moreover, Blessed Lord, the noble sons or noble daughters who commit this perfection of wisdom to writing and then take up, uphold, recite, and master it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will not harbor doubts that give rise to fear anywhere.

“Blessed Lord, this is just as if a wealthy man, out of fear, were to attend on the king and rely on the king—because he attends on the king and relies on the king, any persons of whom he was afraid would themselves rely on him and so he would not be frightened by them. If one were to ask why, Blessed Lord, it is logical that one who relies on a king is reliant on a powerful person. Similarly, Blessed Lord, those bone relics of the tathāgatas are presented with offerings because they have been consummated by the perfection of wisdom. Blessed Lord, it will be seen that the wisdom of all-aspect omniscience is also consummated by the perfection of wisdom.

“Therefore, Blessed Lord, between these two, I would take this very perfection of wisdom. Blessed Lord, if one were to ask why those bone relics of the tathāgatas have originated from this [perfection of wisdom], the thirty-two major marks of a great person have originated from this [perfection of wisdom]. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have originated from this [perfection of wisdom]. Great loving kindness and great compassion have originated from this [perfection of wisdom]. F.106.b Blessed Lord, the five other perfections have originated from this [perfection of wisdom] and [on that basis] they obtain the name perfection. [The fruits and realizations], up to and including all-aspect omniscience, have originated from this [perfection of wisdom]. Blessed Lord, in any village, town, city, region, or kingdom, or in any world system of the great trichiliocosm where beings take up, uphold, recite, and master this perfection of wisdom, committing it to writing, and then serve, respect, honor, and worship it, any human or nonhuman beings who would look to intrude and seek to intrude would find no opportunity to do so. All those beings will also acquire the properties through which final nirvāṇa is eventually attained by means of whichever of the three vehicles is appropriate.

“Therefore, Blessed Lord, this perfection of wisdom is endowed with great benefits. It has been established in the world systems of the great trichiliocosm so that beings might act as the buddhas. {Ki.II-III: 93} Blessed Lord, one should expect a buddha to appear in any world system where this perfection of wisdom is discerned.

“Blessed Lord, this is just like a most precious gemstone that is said to be a priceless gem. That is to say, it possesses the attributes of a most precious gemstone: Nonhuman spirits will find no opportunity to intrude wherever this gemstone is placed. Also, when men or women who have been possessed by nonhuman spirits display that most precious gem, those nonhuman spirits will be unable to withstand its brilliance, and they will swiftly depart and no longer dwell there. When that most precious gem is fastened to the body of someone tormented by a bile disorder, the bile disorder will be purged. F.107.a When that most precious gem is fastened to the body of someone afflicted by a wind disorder, the wind disorder will be purged. When that most precious gem is fastened to the body of someone oppressed by a phlegm disorder, the phlegm disorder will be alleviated. When that most precious gem is fastened to the body of someone afflicted by combined humoral disorders, the combined humoral disorders will be alleviated and will not increase. At night that most precious gem will provide illumination. In the heat that most precious gem will provide coolness wherever it is placed. In the cold, that most precious gem would provide warmth wherever it is placed. The vicinity of the ground where that most precious gem is placed will be neither too hot nor too cold, but pleasantly moderate. In the vicinity of the ground where that most precious gem is placed venomous creatures including snakes, and apart from them, scorpions, and other vermin, too, will not move. B34

“Blessed Lord, if that most precious gem were shown to any man or woman who had been bitten by a poisonous snake, immediately after seeing it, their poison would be purged. Blessed Lord, this most precious gem is endowed with such attributes. If this most precious gem were fastened to the body of a man or woman afflicted by pustules or blisters, or one whose eyesight had become blurred, or one afflicted with an eye, ear, nose, tongue, or throat disease, or a disease of the body, then their pustules or blisters, their blurred vision, or their eye, ear, nose, tongue, or throat disease, or disease of the body would be alleviated. Blessed Lord, this most precious gem F.107.b is endowed with such attributes. {Ki.II-III: 94}

“Blessed Lord, if this most precious gem were immersed in turbid water, all the water would instantly possess the eight qualities [of pure water], turning it the same color as itself. If this most precious gem were wrapped in blue cloth and then immersed in water, all the water would become identical in color. If this most precious gem were wrapped in yellow, red, white, purple, or crystal-colored cloths, or in cloths of other various colors, and then immersed in water, all the water would become identical in color. Even if the water were turbid, it would be made clear by that most precious gem. Blessed Lord, this most precious gem is endowed with such attributes, and with many others besides.

“Blessed Lord, this perfection of wisdom, like that most precious gem, is indeed the source of all positive attributes, and it alleviates all negativity.”

Then the venerable Ānanda asked Śakra, mighty lord of the gods, “Kauśika, do you think that this most precious gem is a divine material, or does this most precious gem also exist among the human beings of Jambudvīpa?”

“Venerable Ānanda,” replied Śakra, “this most precious gem is a divine material. Venerable Ānanda, those precious gems that exist among the human beings of Jambudvīpa are small and heavy, whereas the most precious gems of divine material are large and light. Even the most precious gems that human beings of Jambudvīpa possess are not completely perfect in all their facets, as are those of divine material. Indeed, those most precious gems that the human beings of Jambudvīpa have bear no comparison to the most precious gems of divine material in terms of any factor, fraction, categorization, analogy, or quality.”

Then F.108.a Śakra, mighty lord of the gods, turning to the Blessed One, said, “Blessed Lord, once this most precious gem has been placed in a basket, the basket itself would be pleasing, owing to its association with the attributes of that most precious gem, even after it has been removed from the basket. Furthermore, beings would develop devotion to the basket. In the same way, Blessed Lord, wherever this perfection of wisdom is located, noble sons or noble daughters there will be free from physical and mental suffering, and they will also be without any afflictions, whether originating from human beings or nonhuman beings. Blessed Lord, the expression most precious gem is a synonym of the perfection of wisdom. It is a synonym of the wisdom of all-aspect omniscience.

“Blessed Lord, how many attributes of the perfection of wisdom can be enumerated! The attributes of the perfection of wisdom are immeasurable. Those bone relics of the tathāgatas are indeed containers of the perfection of wisdom.

“Blessed Lord, how can one enumerate the attributes of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path,{Ki.II-III: 95} the 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, the three gateways to liberation, the extrasensory powers,F.108.b 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, the eighteen distinct qualities of the buddhas, knowledge of all the dharmas, knowledge of the path, the wisdom of all-aspect omniscience, the real nature, reality, the realm of phenomena, the abiding nature of reality, the unchanging nature of reality, the very limit of reality, the inconceivable realm, the renunciation of all afflictions caused by reincarnation through the continuity of propensities, the perpetual abiding in equanimity, or the undiminished reality! The attributes of the undiminished reality [and all the rest] are immeasurable. Those bone relics of the tathāgatas are indeed the basket containing the undiminished reality [and so forth]. It is for this reason that the bone relics of the tathāgatas are presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are the container of the precious perfections. Those bone relics of the tathāgatas are the container of the perfections that are neither afflicted nor purified, the perfections that are neither arising nor ceasing, the perfections that are without acceptance and without rejection, the perfections that are without subtraction or addition, and the perfections that are without coming, going, or staying. It is for this reason that the bone relics of the tathāgatas are presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are the container of the reality of the perfections. Those bone relics of the tathāgatas are exalted, owing to the reality of the perfections. F.109.a Therefore, even after the tathāgatas have passed into nirvāṇa, those bone relics of the tathāgatas are presented with offerings.

“Moreover, leaving aside the world systems of the great trichiliocosm, which are filled to the brim with the bone relics of the tathāgatas, Blessed Lord, if I were offered all the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, filled to the brim with the bone relics of the tathāgatas, and the perfection of wisdom, committed to writing in the form of a book, then, Blessed Lord, of these two I would take this perfection of wisdom. If one were to ask why, Blessed Lord, the bone relics of the tathāgatas, arhats, completely awakened buddhas have originated from this [perfection of wisdom], and they are consequently presented with offerings.

“Blessed Lord, those bone relics of the tathāgatas are presented with offerings because the perfection of wisdom has been cultivated. Blessed Lord, the noble sons or noble daughters who, even though they serve, respect, honor, and worship those bone relics of the tathāgatas, do not perceive an end to their roots of virtuous action, and they will experience happiness, along with the excellence of human beings and gods, among great and lofty royal families, great and lofty priestly families, or great and lofty householder families—or among the gods of the Caturmahā­rāja­kāyika realm, or the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, or Para­nirmita­vaśa­vartin—and then they will put an end to suffering. Such are the fruits of worshiping the bone relics of the tathāgatas.

“But on the other hand, if they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, F.109.b they will fulfill the perfection of generosity, and they will fulfill the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Ki.II-III: 96} the perfection of meditative concentration, and the perfection of wisdom. They will fulfill the emptiness of internal phenomena, and they will fulfill [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will fulfill the thirty-seven factors conducive to enlightenment, and they will fulfill [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Intentionally they will acquire a physical body, and through their physical bodies they will bring beings to maturation. Whether in the form of an imperial monarch, or that of a member of a great and lofty royal family, a great and lofty priestly family, or a great and lofty householder family, or else the form of Śakra, the form of Brahmā, or the form of Viśrāntin,^[295] they will bring beings to maturation through their physical bodies.

“Transcending the level of the śrāvakas and the level of the pratyekabuddhas, they will enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they will attain the extrasensory powers of the bodhisattvas. Having attained the extrasensory powers of the bodhisattvas, they will journey from buddhafield to buddhafield.

“So, Blessed Lord, it is not that I do not honor the bone relics of the tathāgatas. It is not that I do not respect them. It is not that I do not venerate them. It is not that I do not worship them. It is not that I do not hold them. But, Blessed Lord, if noble sons or noble daughters serve, respect, honor, and worship this perfection of wisdom, F.110.a they absolutely do accumulate the causal basis of all the attributes of the buddhas, they will also acquire all excellences, and they will also serve, respect, honor, and worship the bone relics of the tathāgatas.

“Moreover, Blessed Lord, those wishing to behold and wishing to worship the tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable and innumerable world systems of the ten directions, whether in the buddha body of reality, the buddha body of form, or the buddha body of wisdom, should take up, uphold, recite, master, and worship this very perfection of wisdom, and they should also teach it extensively to others. Having focused their attention correctly on it, those noble sons or noble daughters will consequently behold the tathāgatas, arhats, completely awakened buddhas in the countless and immeasurable world systems of the ten directions. Therefore, those noble sons or noble daughters who practice the perfection of wisdom should cultivate the recollection of the Buddha in reality.

“Moreover, Blessed Lord, the noble sons or noble daughters who wish to behold those tathāgatas, arhats, completely awakened buddhas should take up, uphold, recite, master, and worship this perfection of wisdom, and they should also teach it extensively to others. They should also focus their attention correctly on reality.

“Blessed Lord, there are two aspects to reality. F.110.b If one were to ask what are these two, they comprise the reality of conditioned phenomena and the reality of unconditioned phenomena. Blessed Lord, in this regard, what, one might ask, is the reality of conditioned phenomena? The reality of conditioned phenomena is said to comprise the wisdom of the emptiness of internal phenomena; the wisdom of the emptiness of external phenomena; the wisdom of the emptiness of external and internal phenomena; the wisdom of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; the wisdom of the thirty-seven factors conducive to enlightenment, the wisdom of the four truths of the noble ones, and the wisdom of the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the gateways of liberation—emptiness, signlessness, and wishlessness; the wisdom of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas; the wisdom of virtuous and nonvirtuous phenomena; {Ki.II-III: 97} the wisdom of uncontaminated and contaminated phenomena; and the wisdom of mundane and supramundane phenomena.

“What, one might ask, is the reality of unconditioned phenomena? This denotes the essential nature of all phenomena, which is without arising and without ceasing, without abiding and without anything other than abiding, without affliction and without purification, and without increase and without decrease. If you ask what is the essential nature of all phenomena, all phenomena have the essential nature of nonentity. F.111.a This is called the reality of unconditioned phenomena.”

“Kauśika, it is so! It is so!” replied the Blessed One. “All the tathāgatas, arhats, completely awakened buddhas of the past also attained consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom. All the tathāgatas, arhats, completely awakened buddhas who will appear in the future will also attain consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom. All the tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable and countless world systems of the ten directions, and even now teaching the Dharma, all attained consummate buddhahood in unsurpassed, complete enlightenment, dependent on this perfection of wisdom.

“All the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the past who have appeared, all the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the future who will appear, and all the śrāvakas of those tathāgatas, arhats, completely awakened buddhas of the present also respectively have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa, the fruit of being tied to one rebirth, the fruit of no longer being subject to rebirth, and arhatship. F.111.b

“All the pratyekabuddhas of the past who have appeared, all the pratyekabuddhas of the future who will appear, and all the pratyekabuddhas who are alive at present, residing in countless and immeasurable world systems, also respectively have attained, will attain, and are attaining individual enlightenment, dependent on this perfection of wisdom.

“If you ask why, {Ki.II-III: 98} it is because the three vehicles are all extensively revealed through this perfection of wisdom, and they are indeed revealed in the manner of signlessness, in the manner of nonapprehending, in the manner of nonarising, in the manner of nonceasing, in the manner of nonaffliction and nonpurification, in the manner of nonconditioning, in the manner of nonacceptance and nonrejection, in the manner of nonsubtraction and nonaddition, and in the manner of nongrasping and nonabandoning.

“Although these are indeed revealed according to the conventional ways of the world, ultimately that is not the case. If you ask why, it is because this perfection of wisdom is neither remote nor alien. The perfection of wisdom is neither imminent nor plain nor contoured. It is neither flat nor uneven, it neither has signs nor is without signs, it is neither mundane nor supramundane, it is neither conditioned nor is it unconditioned, it is neither virtuous nor nonvirtuous, and it is neither past, nor future, nor present.

“Kauśika, the perfection of wisdom does not establish the attributes of the buddhas. It does not establish the attributes of the [other fruits and realizations], up to and including arhatship. It does not establish the attributes of the pratyekabuddhas. It does not forsake the attributes of ordinary persons.”

Śakra replied, “Blessed Lord,F.112.a this perfection of wisdom is a great transcendence. Blessed Lord, the bodhisattva great beings who practice this perfection of wisdom indeed know the minds and conduct of all beings, but they do not apprehend beings. They do not apprehend anything called a being. They do not apprehend selves, sentient beings, life forms,living beings,life, living creatures, individuals,human beings,people, actors, experiencers, knowers, or viewers. They do not apprehend physical forms, and they do not apprehend feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the eyes, and they do not apprehend [the other sense organs], up to and including the mental faculty. They do not apprehend sights, and they do not apprehend [the other sense objects], up to and including mental phenomena. They do not apprehend visual consciousness, and they do not apprehend [the other aspects of consciousness], up to and including mental consciousness. They do not visually compounded sensory contact, and they do not apprehend [the other aspects of sensory contact], up to and including mentally compounded sensory contact. They do not apprehend feelings arising from visually compounded sensory contact, and they do not apprehend [the other aspects of feelings conditioned by sensory contact], up to and including feelings arising from mentally compounded sensory contact. They do not apprehend the earth element, and they do not apprehend the water element, the fire element, the wind element, the space element, or the consciousness element. They do not apprehend ignorance, and they do not apprehend formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. They do not apprehend the perfection of generosity,F.112.b and they do not apprehend the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom.

They do not apprehend the emptiness of internal phenomena, and they do not apprehend [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not apprehend the applications of mindfulness, and they do not apprehend the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not apprehend the truths of the noble ones, and they do not apprehend the meditative concentrations, the immeasurable attitudes, or the formless absorptions. They do not apprehend the eight aspects of liberation, and they do not apprehend the nine serial steps of meditative absorption, the three gateways of liberation, or the extrasensory powers. They do not apprehend the meditative stabilities, and they do not apprehend the dhāraṇī gateways.{Ki.II-III: 99} They do not apprehend the powers of the tathāgatas, and they do not apprehend the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, or the distinct qualities of the buddhas. They do not apprehend the fruit of entering the stream to nirvāṇa, and they do not apprehend the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. They do not apprehend individual enlightenment, and they do not apprehend knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas. The perfection of wisdom does not establish anything by way of apprehending. If one were to ask why, it is because F.113.a the essential nature [of phenomena] does not exist, so that it is not apprehended by anything, there is nothing that is apprehended, and nothing in which it could be apprehended.”

“Kauśika, it is so! It is so!” replied the Blessed One. “Through practicing the perfection of wisdom for a long time without apprehending anything, bodhisattva great beings do not apprehend even enlightenment, let alone the attributes of the buddhas!”

“Blessed Lord, do bodhisattva great beings not practice the other perfections, apart from practicing the perfection of wisdom?” asked Śakra.

“Kauśika,” replied the Blessed One, “bodhisattva great beings indeed practice all six perfections, but they do so without apprehending anything. They do not apprehend gifts, they do not apprehend a giver, and they do not apprehend a recipient. They do not apprehend ethical discipline, they do not apprehend one who is disciplined, and they do not apprehend immorality. They do not apprehend tolerance, they do not apprehend one who is tolerant, and they do not apprehend maliciousness. They do not apprehend perseverance, they do not apprehend one who perseveres, and they do not apprehend indolence. They do not apprehend meditative concentration, they do not apprehend one who is concentrated, and they do not apprehend agitation. They do not apprehend wisdom, they do not apprehend one who has wisdom, and they do not apprehend confusion.

“But, Kauśika, without apprehending physical forms; without apprehending feelings, perceptions, formative predispositions, or consciousness; without apprehending the eyes; without apprehending the ears, nose, tongue, body, or mental faculty;F.113.b without apprehending sights; without apprehending sounds, odors, tastes, tangibles, or mental phenomena; without apprehending visual consciousness; without apprehending auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; without apprehending visually compounded sensory contact; without apprehending aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; without apprehending feelings arising from visually compounded sensory contact; without apprehending feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact; without apprehending the earth element; without apprehending the water element, the fire element, the wind element, the space element, or the consciousness element; without apprehending ignorance; without apprehending formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death; without apprehending the perfection of generosity; without apprehending the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; without apprehending the emptiness of internal phenomena; without apprehending [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities;{Ki.II-III: 100} without apprehending the thirty-seven factors conducive to enlightenment;F.114.a without apprehending the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions; without apprehending the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the five extrasensory powers, all the meditative stabilities, or all the dhāraṇī gateways; without apprehending the ten powers of the tathāgatas; without apprehending the fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, or the eighteen distinct qualities of the buddhas; and without apprehending 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,individual enlightenment, knowledge of the path, or all-aspect omniscience—without apprehending anything at all, the perfection of wisdom has primacy for bodhisattva great beings who dispense gifts in order to fulfill the perfection of generosity.

The perfection of wisdom has primacy for bodhisattva great beings who maintain morality in order to fulfill the perfection of ethical discipline. The perfection of wisdom has primacy for bodhisattva great beings who practice tolerance in order to fulfill the perfection of tolerance. The perfection of wisdom has primacy for bodhisattva great beings who undertake perseverance in order to fulfill the perfection of perseverance. The perfection of wisdom has primacy for bodhisattva great beings who are absorbed in meditative concentration in order to fulfill the perfection of meditative concentration.F.114.b The perfection of wisdom has primacy for those bodhisattva great beings who observe phenomena in order to fulfill the perfection of wisdom.

“Kauśika, just as the shade of the trees of Jambudvīpa, with their diverse foliage, diverse flowers, diverse fruits, diverse shapes, and diverse circumferences is apprehended, insofar as their shade is concerned, without distinctions or details, in the same way, Kauśika, in the case of the five other perfections that are acquired through the perfection of wisdom and are dedicated to the attainment of all-aspect omniscience, no distinctions or details are apprehended.”

Śakra then said, “Blessed Lord, the perfection of wisdom is endowed with great attributes in order that all enlightened attributes might be perfected. Blessed Lord, the perfection of wisdom is endowed with immeasurable attributes in order that immeasurable enlightened attributes might be possessed. Blessed Lord, the perfection of wisdom is endowed with limitless attributes in order that limitless enlightened attributes might be possessed.

“Blessed Lord, if, on the one hand, any noble sons or noble daughters were to commit this perfection of wisdom to writing, make it into a book, and then keep it, serving, respecting, honoring, and worshiping it with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds, focusing their attention correctly on this perfection of wisdom, as mentioned before, and if, on the other hand, any noble sons or noble daughters were to make this perfection of wisdom into a book, and then bestow it upon others, F.115.a which of these two would have the greater merit?”

“Rather than that, Kauśika,” replied the Blessed One, “I will ask you a question and you should answer as best you can! Kauśika, in your opinion, which of these two has the greater merit: any noble sons or noble daughters who serve, respect, honor, and worship multiple bone relics of the tathāgatas with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds, or any noble sons or noble daughters who share a mustard seed-size bone relic of the tathāgatas with others, so that they, too, might receive a mustard seed-size relic of the tathāgatas, {Ki.II-III: 101} and then serve, respect, honor, and worship it with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds?”

Śakra answered, “Blessed Lord, as I understand the meaning of the words spoken by the Blessed One, if there are any who bestow a mustard seed-size bone relic of the tathāgatas on others, in contrast to those noble sons or noble daughters who serve, respect, honor, and worship multiple bone relics of the tathāgatas with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds, the former will accrue much greater merit.

“Blessed Lord, considering this objective, the tathāgatas, arhats, completely awakened buddhas F.115.b indeed become absorbed in the vajra-like meditative stability, and then their vajra-like body dissolves. Generating great compassion in the worlds of beings for the sake of those beings who can be trained by means of the pearl relics of the tathāgatas, they consecrate the bone relics of the tathāgatas. Blessed Lord, if any, however few, were to worship a mustard-seed size bone relic of the tathāgatas with various offerings, they would all put an end to suffering and their root of virtue would never end.”

“Kauśika, it is so! It is so!” replied the Blessed One. “Kauśika, if any noble sons or noble daughters commit this perfection of wisdom to writing, and then bestow it upon others out of joy in the Dharma, their merit will be much greater than that of those noble sons or noble daughters who make this perfection of wisdom into a book and then serve, respect, honor, and worship it with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds.

“Moreover, Kauśika, if any noble sons or noble daughters were to approach others and explain, teach, describe, interpret, disclose, or elucidate the perfection of wisdom, just as it has been taught, those noble sons or noble daughters would have greater merit than the former. They would think of this [perfection of wisdom] as the Teacher. They would think of it as being worthy of respect, learned, and chaste in conduct. F.116.a If you ask why, Kauśika, this same perfection of wisdom is the Teacher. The Teacher is not one distinct thing and the perfection of wisdom another. Rather, the perfection of wisdom is indeed the Teacher and the Teacher is indeed the perfection of wisdom. If you ask why, by having trained in this same perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. Those who are chaste in conduct are indeed none other than the irreversible bodhisattvas. They too have trained in this same perfection of wisdom and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. {Ki.II-III: 102}

“Kauśika, having trained in this same perfection of wisdom, those who follow the vehicle of the śrāvakas also have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa, and they have attained, will attain, and are attaining [the other fruits], up to and including arhatship. Having trained in this same perfection of wisdom, those who follow the vehicle of the pratyekabuddhas, too, have attained, will attain, and are attaining consummate buddhahood in individual enlightenment. F.116.b Having trained in this same perfection of wisdom, bodhisattva great beings, too, have entered, will enter, and are entering the maturity of the bodhisattvas. They have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Therefore, Kauśika, the noble sons or noble daughters who wish to honor, who wish to respect, who wish to venerate, and who wish to worship the tathāgatas, arhats, completely awakened buddhas with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds, should commit this perfection of wisdom to writing and they should then serve, respect, honor, and worship it with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds.

“Kauśika, I also considered this fact when, after attaining consummate buddhahood in unsurpassed, complete enlightenment, I thought, ‘What should I serve, respect, honor, and worship? In dependence on whom should I dwell?’ Indeed, Kauśika, when I did not observe anyone similar or superior to me in this world with its gods, with its māras, with its Brahmā deities, with its people including virtuous ascetics and brahmin priests, and with its gods, humans, and asuras, F.117.a I thought, ‘In that case, I should serve, respect, honor, and worship the Dharma, that noble peace, through which I myself attained manifest buddhahood. I should dwell in dependence on that.’^[296]

“Kauśika, if you ask what is that Dharma, it is this same perfection of wisdom. So it is, Kauśika, that I myself serve, respect, honor, and worship this perfection of wisdom. If I serve, respect, honor, and worship it and dwell in that manner, Kauśika, it goes without saying that those noble sons or noble daughters who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should serve, respect, honor, and worship the perfection of wisdom with flowers, garlands, perfume, unguents, incense, butter lamps, powders, religious robes, parasols, victory banners, ribbons, and diverse musical sounds. It goes without saying that those noble sons or noble daughters who follow the vehicle of the śrāvakas and those noble sons or noble daughters who follow the vehicle of the pratyekabuddhas should serve, respect, honor, and worship this same perfection of wisdom with flowers, garlands, perfume, unguents, incense, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical sounds. If you ask why, bodhisattva great beings have originated from the perfection of wisdom. F.117.b The tathāgatas, arhats, completely awakened buddhas have originated from the bodhisattvas. The śrāvakas and pratyekabuddhas have originated from the tathāgatas, arhats, completely awakened buddhas.

“So it is, Kauśika, that noble sons or noble daughters who follow the vehicle of the bodhisattvas, and noble sons or noble daughters who follow the vehicle of the śrāvakas or the vehicle of the pratyekabuddhas, should serve, respect, honor, {Ki.II-III: 103} and worship this same perfection of wisdom with flowers, garlands, perfume, unguents, incense, butter lamps, powders, robes, parasols, victory banners, ribbons, and diverse musical sounds. Those noble sons or noble daughters who train accordingly have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. Those who follow the vehicle of the śrāvakas also have attained, will attain, and are attaining arhatship. Those who follow the vehicle of the pratyekabuddhas also have attained, will attain, and are attaining individual enlightenment.”

Chapter 23: Śakra

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any noble sons or noble daughters F.118.a were to establish the beings of Jambudvīpa on the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those noble sons or noble daughters would greatly increase their merit?”

“Blessed Lord, they would! Sugata, they would!”

The Blessed One then said, “Kauśika, if any were to bestow this perfection of wisdom on others so that they might recite it, commit it to writing, or chant it, they would even more greatly increase their merit. If you ask why, based on this perfection of wisdom, it is extensively revealed that there are many uncontaminated attributes through which noble sons or noble daughters, after training in it, have entered, will enter, and are entering into the maturity of the bodhisattvas; through which they have attained, will attain, and are attaining [the fruits and realizations], up to and including arhatship; through which followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining the enlightenment of the pratyekabuddhas; through which those who enter into unsurpassed, complete enlightenment have entered, will enter, and are entering into the maturity of the bodhisattvas; and through which they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are those uncontaminated attributes, they comprise the perfection of generosity, [the other perfections], up to and including the perfection of wisdom, the emptiness of internal phenomena, [all 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, the gateways of liberation—emptiness, signlessness, and F.118.b wishlessness—the six extrasensory powers, all the meditative stabilities, all 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, great loving kindness, great compassion, great empathetic joy, and great equanimity. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika, if any noble sons or noble daughters established a single being in the fruit of entering the stream to nirvāṇa, their merit would increase more greatly, but by establishing the beings of Jambudvīpa in the paths of the ten virtuous actions, it would not. If you ask why, Kauśika, the beings who are established in the paths of the ten virtuous actions are not liberated from rebirth in the hells or the animal realm or from the world of Yama. Kauśika, since beings who are established in the fruit of entering the stream to nirvāṇa are liberated from rebirth in the hells and the animal realm and from the world of Yama, what need one say about those who are established in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship! {Ki.II-III: 104}

“Kauśika, compared to any who establish beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa and who establish them [in the other fruits], up to and including arhatship, if any were to establish a single being in individual enlightenment, their merit would increase more greatly. Compared to any noble sons or noble daughters who establish all beings of Jambudvīpa in individual enlightenment, if any noble sons or noble daughters were to establish a single being in unsurpassed, complete enlightenment, their merit would increase more greatly. If you ask why, F.119.a it is because one who establishes a single being in unsurpassed, complete enlightenment does so in order that the way to buddhahood might not be interrupted. And if you again ask why, Kauśika, those who enter the stream to nirvāṇa and so forth, up to and including the arhats and the pratyekabuddhas, have originated from the bodhisattvas. Kauśika, the tathāgatas, arhats, completely awakened buddhas have originated from the bodhisattvas. This formulation, Kauśika, explains how the bodhisattvas should be worshiped and honored. One should know that they should be served, respected, honored, and worshiped with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, and diverse musical sounds by the world with its gods, its māras, its Brahmā deities, and its virtuous ascetics and brahmins.

“Kauśika, if any noble sons or noble daughters were to establish all the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase more greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” replied Śakra.

“Kauśika,” continued the Blessed One, “compared to that, if any noble sons or noble daughters were to give this perfection of wisdom to others in order that they might commit it to writing in book form, recite it, or chant it, their merit would increase even more greatly. If you ask why, the uncontaminated attributes are extensively revealed through this perfection of wisdom. Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity, F.119.b and they have attained, will attain, and are attaining [the fruits], up to and including arhatship. [Training in these], followers of the vehicle of the pratyekabuddhas have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and are entering into authentic maturity, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are these uncontaminated attributes, they comprise the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four 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, the three gateways of liberation, the six extrasensory powers, all the meditative stabilities, all 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, great loving kindness, great compassion, great empathetic joy, and great equanimity. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika,{Ki.II-III: 105} as this formulation also explains, one should know that any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase more greatly. If you ask why, Kauśika, all attributes are extensively revealed through this perfection of wisdom, and it is owing to these that the members of great and lofty royal families are discerned;^[297]F.120.a the members of great and lofty priestly families and the members of great and lofty householder families are discerned; the gods of the Caturmahā­rāja­kāyika realm are discerned; the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms are discerned; and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned, as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception. [Likewise], all the perfections are discerned; all the aspects of emptiness are discerned; the thirty-seven factors conducive to enlightenment are discerned; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are discerned; the eight aspects of liberation and the nine serial steps of meditative absorption are discerned; the three gateways of liberation and the extrasensory powers are discerned; the meditative stabilities and the dhāraṇī gateways are discerned; and the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are discerned.

[Likewise, the fruits], up to and including all-aspect omniscience, are discerned. [Likewise], those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned. [Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.

“Kauśika, leaving aside the [aforementioned] establishing of the beings of Jambudvīpa in the paths of the ten virtuous actions and the establishing of them [in other goals], up to and including individual enlightenment, Kauśika, if any noble sons or noble daughters were to establish the beings of the world system of the four continents, F.120.b as many as there are, in the paths of the ten virtuous actions, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because all the attributes of the śrāvakas, pratyekabuddhas, and bodhisattvas, and all the attributes of the buddhas, arise from the perfection of wisdom.

“Kauśika, leaving aside the [aforementioned] establishing of the beings of the world system of the four continents in the paths of the ten virtuous actions and the establishing of them [in the other goals], up to and including individual enlightenment, Kauśika, if any noble sons or noble daughters were to establish the beings of the confined chiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, {Ki. II-III: 106} that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more.

“Kauśika, F.121.a leaving aside the confined chiliocosm, Kauśika, if any noble sons or noble daughters were to establish the beings of the medium dichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“Kauśika, leaving aside the medium dichiliocosm, Kauśika, if any noble sons or noble daughters were to establish the beings of the great trichiliocosm, as many as they are, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“Kauśika, leaving aside the great trichiliocosm, Kauśika, F.121.b if any noble sons or noble daughters were to establish all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions and establish them [in the other goals], up to and including individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might commit it to writing, recite it, and chant it, their merit will increase even more.

“If you ask why, Kauśika, it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom. Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity; they have attained, will attain, and are attaining [the fruits], up to and including arhatship; and they have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Kauśika, if you ask what are these uncontaminated attributes, {Ki.II-III: 107} they comprise the perfections, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, F.122.a the thirty-seven factors conducive to enlightenment, 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, the three gateways of liberation, the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the other attributes, up to and including the eighteen distinct qualities of the buddhas. There are also other immeasurable attributes of the buddhas that are extensively revealed.

“Kauśika, as this formulation also explains, you should know that if there are any noble sons or noble daughters who make this perfection of wisdom into a book and give it to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more than the aforementioned. If you ask why, Kauśika, it is because all attributes are extensively revealed through this perfection of wisdom, and it is owing to these that the members of great and lofty royal families, the members great and lofty priestly families, the members of great and lofty householder families, and the gods of the Caturmahā­rāja­kāyika realm are discerned. [Likewise], the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and other realms, up to and including Akaniṣṭha, are discerned, as well as the gods of the sphere of infinite space and the other spheres, up to and including the sphere of neither perception nor nonperception.F.122.b [Likewise], the perfections are discerned, the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are discerned, the thirty-seven factors conducive to enlightenment are discerned, and [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are discerned. [Likewise], knowledge of all the dharmas is discerned, knowledge of the path is discerned, and all-aspect omniscience is discerned. Those who have entered the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, arhats, and pratyekabuddhas are discerned. [Likewise], bodhisattva great beings are discerned, and the tathāgatas, arhats, completely awakened buddhas are discerned.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the human beings of Jambudvīpa, as many as there are, in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give this book of the perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because all attributes are extensively revealed in this perfection of wisdom.

“Kauśika, leaving aside Jambudvīpa, leaving aside the world system of the four continents, leaving aside the chiliocosm, leaving aside the dichiliocosm, and leaving aside the great trichiliocosm, F.123.a Kauśika, if any noble sons or noble daughters were to establish all the beings of the world systems in the eastern direction, numerous as the grains of sand of the river Gaṅgā—and all the beings of the world systems in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā—in the four meditative concentrations, establish them in the four immeasurable attitudes, establish them in the four formless absorptions, and establish them in the five extrasensory powers, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase greatly on that basis?”

“It would, Blessed Lord! It would, Sugata!” he replied.

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters give a book of this perfection of wisdom to others in order that they might recite it, commit it to writing, and chant it, their merit will increase even more. If you ask why, Kauśika, it is because the uncontaminated attributes are extensively revealed in this perfection of wisdom.

“Training in these, noble sons and noble daughters have entered, will enter, and are entering into authentic maturity; they have attained, will attain, and are attaining the fruit of entering the stream to nirvāṇa; they have attained, will attain, and are attaining [the other fruits], up to and including arhatship; and they have attained, will attain, and are attaining individual enlightenment. [Training in these], bodhisattva great beings also have entered, will enter, and F.123.b are entering into the maturity of the bodhisattvas, and they have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment.

“Moreover, Kauśika, if any noble sons or noble daughters were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom their merit would greatly increase, more so than those who establish the beings of Jambudvīpa, the beings of [other worlds], up to and including the great trichiliocosm, and the beings of the world systems in each of all the ten directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions, and establish them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers.

“In this regard, focussing the attention correctly entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on this perfection of wisdom. It entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on the perfection of meditative concentration, {Ki.II-III: 108} the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. It entails that the mind, without engaging in duality and without engaging in nonduality, takes up, upholds, recites, masters, and focuses the attention correctly on the emptiness of internal phenomena. F.124.a It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. B35

“It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [the fruitional attributes], up to and including the distinct qualities of the buddhas. It entails that the mind, without engaging in duality and without engaging in nonduality, focuses the attention correctly on [the goals], up to and including all-aspect omniscience.

“Moreover, Kauśika, if any noble son or noble daughter were to extensively describe this perfection of wisdom to others using many formulations, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning, then, Kauśika, the meaning of the perfection of wisdom [that they would reveal] would be as follows: The perfection of wisdom observes neither duality nor nonduality. It is neither with signs nor without signs. It is neither to be accepted nor to be rejected. It is without decrease and without increase. F.124.b It is without affliction and without purification. It neither arises nor ceases. It is neither grasped nor is it not grasped. It is neither adopted nor is it abandoned. It neither dwells not does it not dwell. It is neither authentic nor is it erroneous. It is neither conjoined nor is it disjoined. It is neither hybrid nor is it not hybrid. It is neither conditional nor is it unconditional. It is neither something nor is it nothing. It is neither the real nature nor is it not the real nature. It is neither the very limit of reality nor is it not the very limit of reality. That is to say, it is without dualities. If any noble sons or noble daughters were to extensively describe this perfection of wisdom to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, their merit would greatly increase, more so than [the merit of] those who take up, master, uphold, read, and focus their attention correctly on it, exclusively for themselves.

“Moreover, Kauśika, if any noble sons or noble daughters were to take up, master, uphold, recite, and focus their attention correctly on this profound perfection of wisdom for themselves, and also extensively describe it to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then Kauśika, the merit of those noble sons or noble daughters would greatly increase to its utmost.”

Śakra then asked, F.125.a “Blessed Lord, should the noble sons or noble daughters reveal the perfection of wisdom in accordance with its meaning and its letters?”

“Kauśika,” replied the Blessed One, “the noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters. Kauśika, {Ki.II-III: 109} the noble sons or noble daughters who reveal it in that manner will possess an immeasurable and incalculable heap of merit.

“Kauśika, if any noble sons or noble daughters were, for the duration of their lives, to serve, respect, honor, and worship the immeasurable, countless tathāgatas, arhats, completely awakened buddhas in each of all the ten directions with flowers, garlands, perfume, unguents, powders, robes, parasols, victory banners, ribbons, diverse musical sounds, and all comforts, compared to them, Kauśika, if any noble sons or noble daughters were to extensively describe this perfection of wisdom in accordance with its meaning and its letters by many means to others, and teach, explain, interpret, analyze, and elucidate it, revealing it authentically and establishing its meaning in that manner, then, Kauśika, the merit of those noble sons or noble daughters would increase more than those of the former. If you ask why, having trained in this perfection of wisdom, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have attained, will attain, and are attaining consummate buddhahood in unsurpassed, complete enlightenment. F.125.b

“Moreover, Kauśika, compared to any noble sons or noble daughters who, over immeasurable, countless eons, practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom by way of apprehending, if any extensively describe this perfection of wisdom in accordance with its meaning and its letters to others, and teach, explain, establish, investigate, analyze, and elucidate it, revealing it authentically, without apprehending anything, the merit of the latter will increase even more.

“In this regard, Kauśika, if bodhisattvas offer gifts by way of apprehending, and think, ‘I am offering gifts! These are the gifts that I am offering! They are to be offered to that recipient!’ then by offering their gifts in that manner they will resort to generosity, but that is not the perfection of generosity. If they think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!’ then by maintaining ethical discipline in that manner they will resort to ethical discipline, but that is not the perfection of ethical discipline. If they think, ‘I am cultivating tolerance! This is the tolerance I cultivate!’ then by cultivating tolerance in that manner they will resort to tolerance, but that is not the perfection of tolerance. If they think, ‘I am persevering! This is the object for which I undertake perseverance!’ then by undertaking perseverance in that manner they will resort to perseverance, but that is not the perfection of perseverance. If they think, ‘I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!’ then by being absorbed in meditative concentration in that manner F.126.a they will resort to meditative concentration, but that is not the perfection of meditative concentration. If they think, ‘I am cultivating wisdom! This is the wisdom I am cultivating’ then by cultivating wisdom in that manner they will resort to wisdom, but that is not the perfection of wisdom.

“Kauśika, noble sons or noble daughters who engage in apprehending in that manner do not complete the perfection of generosity, and they do not complete the perfections of ethical discipline, tolerance, perseverance, meditative concentration, or wisdom.”

Śakra then asked, “Blessed Lord, how then should bodhisattva great beings act so as to complete the perfection of generosity? How should they act so as to complete the perfection of ethical discipline? How should they act so as to complete the perfection of tolerance? {Ki.II-III: 110} How should they act so as to complete the perfection of perseverance? How should they act so as to complete the perfection of meditative concentration? How should they act so as to complete the perfection of wisdom?”

“Kauśika,” replied the Blessed One, “in this regard, when bodhisattva great beings give gifts, they do not apprehend [the act of] giving and they do not apprehend the giver or the recipient. When they maintain ethical discipline, they do not apprehend ethical discipline or the adopting of ethical discipline. When they cultivate tolerance, they do not apprehend tolerance or the cultivation of tolerance. When they undertake perseverance, they do not apprehend perseverance or F.126.b the undertaking of perseverance. When they become absorbed in meditative concentration, they do not apprehend meditative concentration or the cultivation of meditative concentration. When they cultivate wisdom, they do not apprehend wisdom, the cultivation of wisdom, or the one who has wisdom. Kauśika, bodhisattva great beings who practice in that manner complete the perfection of generosity and they complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

“Kauśika, noble sons or noble daughters should reveal the perfection of wisdom in accordance with its meaning and its letters, without comprehending it in that [aforementioned dualistic] manner, and they should [likewise] reveal the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. If you ask why, Kauśika, in the future there will be certain noble sons or noble daughters who teach an imitation of the perfection of wisdom to followers of the vehicle of the bodhisattvas. Thereupon, any noble sons or noble daughters who have set out for unsurpassed, complete enlightenment will indeed teach the [authentic] path when they hear that imitation, and should reveal to them this perfection of wisdom in accordance with its meaning and its letters.”

Śakra then asked, “Blessed Lord, what is this imitation of the perfection of wisdom?”

“In this regard, Kauśika,” replied the Blessed One, “noble sons or noble daughters may think that they are revealing the perfection of wisdom, but they actually reveal its imitation.”

Śakra asked, “Blessed Lord, how do those noble sons or noble daughters reveal an imitation of the perfection of wisdom?” F.127.a

“Kauśika,” replied the Blessed One, “in this regard, when those noble sons or noble daughters reveal the perfection of wisdom, they teach an imitation of perfection of wisdom. Their imitation of the perfection of wisdom is as follows: They teach that physical forms are impermanent and they teach that physical forms are imbued with suffering, without self, and unpleasant. They teach that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they teach that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant. They say that those who act accordingly practice the perfection of wisdom. Those to whom that is taught will also think that physical forms are impermanent. They will think that physical forms are imbued with suffering, without self, and unpleasant. They will think that feelings, perceptions, formative predispositions, and consciousness are impermanent, and they will think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant. They practice an imitation of the perfection of wisdom because they think that physical forms are impermanent, and because they think that physical forms are imbued with suffering, without self, and unpleasant; because they think that feelings, perceptions, formative predispositions, and consciousness are impermanent; and because they think that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, without self, and unpleasant.

“They teach that the eyes are impermanent and they teach that the eyes are imbued with suffering, without self, and unpleasant. They teach that the ears, nose, tongue, body, and mental faculty are impermanent, and they teach that the ears, nose, tongue, body, and mental faculty are imbued with suffering, without self, and unpleasant. They teach that sights are impermanent, and they teach that sights are imbued with suffering, F.127.b without self, and unpleasant. They teach that sounds, odors, tastes, tangibles, and mental phenomena are impermanent, and they teach that sounds, odors, tastes, tangibles, and mental phenomena are imbued with suffering, without self, and unpleasant. They teach that visual consciousness is impermanent, and they teach that visual consciousness is imbued with suffering, without self, and unpleasant. They teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are impermanent, and they teach that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are imbued with suffering, without self, and unpleasant.

“They teach that visually compounded sensory contact is impermanent, and they teach that visually compounded sensory contact is imbued with suffering, without self, and unpleasant. They teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are impermanent, and they teach that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.

“They teach that feelings conditioned by visually compounded sensory contact are impermanent, and they teach that feelings conditioned by visually compounded sensory contact are imbued with suffering, without self, and unpleasant. They teach that 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, and feelings conditioned by mentally compounded sensory contact are impermanent, and they teach that feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, F.128.a feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are imbued with suffering, without self, and unpleasant.

“They teach that the earth element is impermanent, and they teach that the earth element is imbued with suffering, without self, and unpleasant. They teach that the water element, the fire element, the wind element, {Ki.II-II: 111} the space element, and the consciousness element are impermanent, and they teach that the water element, the fire element, the wind element, the space element, and the consciousness element are imbued with suffering, without self, and unpleasant.

“They teach that the ignorance is impermanent, and they teach that ignorance is imbued with suffering, without self, and unpleasant. They teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are impermanent, and they teach that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are imbued with suffering, without self, and unpleasant.

“They teach that the perfection of generosity is impermanent, and they teach that the perfection of generosity is imbued with suffering, without self, and unpleasant. They teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are impermanent, and they teach that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are imbued with suffering, F.128.b without self, and unpleasant.

“They teach that the emptiness of internal phenomena is impermanent, and they teach that the emptiness of internal phenomena is imbued with suffering, without self, and unpleasant. They teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are impermanent, and they teach that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are imbued with suffering, without self, and unpleasant.

“They teach that the applications of mindfulness are impermanent, and they teach that the applications of mindfulness are imbued with suffering, without self, and unpleasant. They teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are impermanent, and they teach that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are imbued with suffering, without self, and unpleasant.

“They teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are impermanent, and they teach that [the fruitional attributes], up to and including the distinct qualities of the buddhas, are imbued with suffering, without self, and unpleasant.

“They teach that [the fruits], up to and including all-aspect omniscience, are impermanent, and they teach that [the fruits], up to and including all-aspect omniscience, are imbued with suffering, without self, and unpleasant.

“They say that those who teach accordingly practice the perfection of wisdom, and those whom they teach will also think that physical forms are impermanent, and that physical forms are imbued with suffering, without self, and unpleasant. They will think that [all phenomena, attributes, and fruits], up to and including all-aspect omniscience, are impermanent, and they will think that [all phenomena, attributes, and fruits, up to and including] all-aspect omniscience, are imbued with suffering, F.129.a without self, and unpleasant. They will practice an imitation of the perfection of wisdom because they will think that all-aspect omniscience [and so forth] are impermanent, and because they will think that all-aspect omniscience [and so forth] are imbued with suffering, without self, and unpleasant. That, Kauśika, is an imitation of the perfection of wisdom.

“Moreover, Kauśika, when those noble sons or noble daughters reveal the perfection of wisdom, they will teach as follows: ‘Come here, noble child! You should cultivate the perfection of wisdom! After cultivating the perfection of wisdom, you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth. Come here, noble child! You should cultivate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. After cultivating the perfection of generosity [and so forth], you will dwell on the first bodhisattva level, and you will dwell on [the other bodhisattva] levels, up to and including the tenth.’

“However, they will teach by means of signs and by way of apprehending. They will cultivate the perfection of wisdom through that temporal perception. That, Kauśika, is an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters will teach this perfection of wisdom as follows to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas: ‘Come here, noble child! You should cultivate the perfection of wisdom! If, noble child, you cultivate the perfection of wisdom, you will go beyond the level of the śrāvakas and you will go beyond the level of the pratyekabuddhas!’ That, Kauśika, is an imitation of the perfection of wisdom. {Ki.II-III: 113}F.129.b

“Moreover, Kauśika, if those noble sons or noble daughters reveal the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows: ‘Come here, noble child! You should cultivate the perfection of wisdom! You will enter a bodhisattva’s full maturity, you will accept that phenomena are nonarising, and you will maintain the extrasensory powers of the bodhisattvas! You will serve, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas, and you will travel from buddhafield to buddhafield!’

“If those noble sons or noble daughters teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas, they will teach as follows: they will say, ‘Those noble children who take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom will acquire an immeasurable, incalculable, inestimable mass of merit!’ But those noble sons or noble daughters who teach in that manner will actually teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters will teach noble sons or noble daughters who adhere to the vehicle of the bodhisattvas as follows: ‘Come here, noble child! You should gather together all the roots of virtuous action, as many as there are, of the tathāgatas, arhats, completely awakened buddhas of the past, future, and present, from the time when they first begin to set their mind on enlightenment until their attainment of final nirvāṇa, in the expanse of nirvāṇa where no aggregates are left behind! You should rejoice in them and dedicate them to unsurpassed, complete enlightenment!’ F.130.a Teaching in that manner, those noble sons or noble daughters will actually teach an imitation of the perfection of wisdom.”

Śakra then asked, “Blessed Lord, how do those noble sons or noble daughters teach, so as not to teach an imitation of the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas?” {Ki.II-III: 114}

“In this regard, Kauśika,” replied the Blessed One, “those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who follow the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that physical forms are impermanent. If you ask why, physical forms are empty of inherent existence. Whatever is the nature of physical forms is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that physical forms are permanent, or that physical forms are impermanent. If physical forms themselves are nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that feelings are impermanent. Do not consider that perceptions, formative predispositions, and consciousness are impermanent. If you ask why, consciousness [and those other aggregates] are empty of inherent existence. F.130.b Whatever is the nature of consciousness [and so forth] is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that consciousness [and so forth] are permanent or impermanent. If consciousness [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not consider that [phenomena, attributes, or fruits], up to and including all-aspect omniscience, are impermanent. If you ask why, all-aspect omniscience [and so forth] are empty of inherent existence. Whatever is the nature of all-aspect omniscience [and so forth] is nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom does not apprehend that all-aspect omniscience [and so forth] are permanent or impermanent. If all-aspect omniscience [and so forth] are themselves nonexistent, how could they be permanent or impermanent!’ Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Moreover, Kauśika, those noble sons or noble daughters should teach the perfection of wisdom to noble sons or noble daughters who adhere to the vehicle of the bodhisattvas in the following manner: {Ki.II-III: 115} ‘Come here, noble child! You should cultivate the perfection of wisdom! Do not go beyond anything at all! Do not dwell in anything at all!’ If you ask why, it is because F.131.a there is no thing that the perfection of wisdom should go beyond or in which it should dwell. If you ask why, Kauśika, it is because all phenomena are empty of inherent existence. Anything that is empty of inherent existence is a nonentity. Whatever is a nonentity is the perfection of wisdom. Whatever is the perfection of wisdom is nothing at all that is to be adopted or rejected, or to be generated or stopped. Kauśika, those noble sons or noble daughters who teach in that manner do not teach an imitation of the perfection of wisdom.

“Kauśika, so it is that the noble sons or noble daughters should reveal the meaning of the perfection of wisdom in that manner. Kauśika, the mass of merit of those noble sons or noble daughters who teach in that manner will increase more than that of the aforementioned noble sons or noble daughters.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Kauśika,” continued the Blessed One, “compared to them, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus their attention correctly on the profound perfection of wisdom! F.131.b You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then the merit of those would increase manifold to a greater extent. If you ask why, Kauśika, those who enter the stream to nirvāṇa are discerned^[298] through this perfection of wisdom.

“Kauśika, leaving aside the establishing of the beings of Jambudvīpa in the fruit of entering the stream to nirvāṇa, leaving aside the establishing in it of the beings of the world system of the four continents, and leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm—Kauśika, if any noble sons or noble daughters {Ki.II-III: 116} were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, in the fruit of entering the stream to nirvāṇa, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who enter the stream to nirvāṇa are discerned through this perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, F.132.a in the fruit of being destined for only one more rebirth, or to establish them in the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and the pratyekabuddhas are discerned through this perfection of wisdom.

“Kauśika, leaving aside the establishing of the beings of the world system of the four continents in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, and [likewise] leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, {Ki.II-III: 117} if any noble sons or noble daughters were to establish those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, F.132.b in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, or individual enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, those who are destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and pratyekabuddhas are discerned through this perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters were to encourage the beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?” {Ki.II-III: 118}

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, F.133.a presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, bodhisattva great beings who have initially set their minds on enlightenment originate from this perfection of wisdom.

“Kauśika, leaving aside their encouraging of the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their encouraging of the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika, if any noble sons or noble daughters were to encourage all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, F.133.b toward unsurpassed, complete enlightenment, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. {Ki.II-III: 119} Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, bodhisattva great beings who have initially set their minds on enlightenment originate from this [perfection of wisdom].

“Moreover, Kauśika, F.134.a if any noble sons or noble daughters were to establish the beings of Jambudvīpa, as many as there are, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will, along with that, complete the cultivation of the perfection of wisdom. When, along with that, you complete the cultivation of the perfection of wisdom, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase manifold to a greater extent. If you ask why, Kauśika, the level at which progress has become irreversible, of which bodhisattva great beings partake, originates from this [perfection of wisdom].

“Kauśika, leaving aside their establishing of the beings of Jambudvīpa on the level at which progress has become irreversible, F.134.b leaving aside their establishing of the beings of the world system of the four continents on the level at which progress has become irreversible, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika, if any noble sons or noble daughters were to establish all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, on the level at which progress has become irreversible, do you think, Kauśika, that the merit of those noble sons or noble daughters would increase many times on that basis?”

“It would, Blessed Lord! It would, Sugata!”

“Compared to them, Kauśika,” continued the Blessed One, “if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, should exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ F.135.a then their merit would increase manifold to a greater extent. If you ask why, Kauśika, the level at which progress has become irreversible of bodhisattva great beings originates from the perfection of wisdom.

“Moreover, Kauśika, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, having induced those beings of Jambudvīpa, as many as there are, toward unsurpassed, complete enlightenment, were to exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.

“Kauśika, leaving aside their inducing the beings of Jambudvīpa toward unsurpassed, complete enlightenment, leaving aside their inducing the beings of the world system of the four continents toward unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and F.135.b leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika, if any noble sons or noble daughters who extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to others, in accordance with its meaning and letters, presenting it in an authentic manner, were to induce all those beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, toward unsurpassed, complete enlightenment, and exhort them, saying, ‘Come here, noble child! You should take up, uphold, recite, master, and focus your attention correctly on the profound perfection of wisdom! You should earnestly apply yourself to the perfection of wisdom as it has been taught! Noble child, when you earnestly apply yourself to the perfection of wisdom as it has been revealed, at that time, noble child, you will train in the perfection of wisdom. Noble child, when you train in the perfection of wisdom, at that time you will attain the attributes of all-aspect omniscience. When you attain the attributes of all-aspect omniscience, at that time you will attain consummate buddhahood in unsurpassed, complete enlightenment!’ then their merit would increase to an extent many times greater.

“Moreover, Kauśika, on the one hand if any noble sons or noble daughters, {Ki.II-III: 120} having brought all the beings of Jambudvīpa, as many as there are, to irreversibility through unsurpassed, complete enlightenment, were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being F.136.a could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’ while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone],^[299] in accordance with its meaning and letters, presenting it in an authentic manner, then the merit of the latter would increase to an extent many times greater.

“Kauśika, leaving aside their bringing of the beings of Jambudvīpa to irreversibility through unsurpassed, complete enlightenment, leaving aside their bringing of the beings of the world system of the four continents to irreversibility through unsurpassed, complete enlightenment, and likewise leaving aside the beings of the confined chiliocosm, leaving aside the beings of the medium dichiliocosm, and leaving aside the beings of the great trichiliocosm, as many as there are—Kauśika, if on the one hand any noble sons or noble daughters, having brought all the beings of the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, to irreversibility through unsurpassed, complete enlightenment, were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to those bodhisattva great beings, in accordance with its meaning and letters, presenting it in an authentic manner, so that among them a single bodhisattva great being could say, ‘I will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment!’ while on the other hand if any noble sons or noble daughters were to extensively describe, reveal, explain, interpret, analyze, and elucidate this perfection of wisdom to that one [alone], in accordance with its meaning and letters, presenting it in an authentic manner, then the merit of the latter would increase manifold to a greater extent. If you ask why, it is certain that those bodhisattva great beings F.136.b who are irreversible will be immersed in perfect enlightenment and will progress irreversibly toward unsurpassed, complete enlightenment. Consequently, even though they may not need the revelation of the Dharma to that extent, they seek to be emancipated from cyclic existence, but, on the other hand, are tormented by great compassion [for which reason they remain within it].”

^[300]

Śakra then said to the Blessed One, “Blessed Lord, the more that bodhisattva great beings approach unsurpassed, complete enlightenment, the more that those bodhisattva great beings should be instructed and counseled in the perfection of generosity, and they should [likewise] be instructed and counseled in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should be instructed and counseled in the emptiness of internal phenomena, and they should be instructed and counseled in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should be instructed and counseled in the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They should be instructed and counseled in 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, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They should be instructed and counseled in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.F.137.a They should also be favored with food, alms, bedding, medications that cure ailments, and other useful resources. The merit of noble sons or noble daughters who would favor those bodhisattva great beings, attracting them with the Dharma and attracting them with worldly needs, will increase manifold more so than that of the aforementioned noble sons or noble daughters.

{Ki.II-III: 121} If one were to ask why, Blessed Lord, it is because those bodhisattva great beings will indeed be instructed and counseled in the perfections, and they will be instructed and counseled in all the aspects of emptiness, in the factors conducive to enlightenment, and in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They will be instructed and counseled in the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They will be instructed and counseled in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

Then the venerable Subhūti said to Śakra, mighty lord of the gods, “Kauśika, you strengthen the resolve of bodhisattva great beings, you benefit bodhisattva great beings and nurture them. Well done! Well done! Kauśika, you should act in that manner! Noble śrāvakas who wish to benefit beings should also strengthen the resolve of bodhisattva great beings toward unsurpassed, complete enlightenment. They should benefit and nurture bodhisattvas by means of the Dharma and worldly needs. If you ask why, Kauśika, the saṅgha of the śrāvakas of the Blessed One F.137.b originated from bodhisattva great beings.

“If bodhisattva great beings did not set their minds on unsurpassed, complete enlightenment, then bodhisattva great beings would not train in these six perfections. They would not train in the emptiness of internal phenomena or in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in the thirty-seven factors conducive to enlightenment, or in 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, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They would not attain consummate buddhahood in unsurpassed, complete enlightenment. If they did not attain consummate buddhahood in unsurpassed, complete enlightenment, there would even be no pratyekabuddhas, or śrāvakas.

“Kauśika, it is because bodhisattva great beings do train in these six perfections and it is because they do train in all the aspects of emptiness, in the thirty-seven factors conducive to enlightenment, and in 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, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas F.138.a that bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. That is to say, they attain consummate buddhahood in unsurpassed, complete enlightenment and then in all world systems they cut off rebirth in the hells, and they cut off rebirth in the animal realm and the world of Yama. The realm of the asuras will also decrease, and the realm of the gods will manifestly increase. The members of great and lofty royal families will appear in the world, and the members of great and lofty priestly families and the members of great and lofty householder families will appear in the world. The gods of the Caturmahā­rāja­kāyika realm will appear in the world. The gods of Trayastriṃśa and the gods of the Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms will appear in the world.

The gods of Brahmakāyika, Brahma­pariṣadya, {Ki.II-III: 122} Brahmapurohita, Mahābrahmā Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will appear in the world. The gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception will appear in the world. The perfection of generosity will appear in the world. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom will appear in the world. The emptiness of internal phenomena will appear in the world, F.138.b and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will appear in the world. The thirty-seven factors conducive to enlightenment, 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, the three gateways of liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will appear in the world. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas will appear in the world. The vehicle of the śrāvakas will appear in the world. The vehicle of the pratyekabuddhas will appear in the world. The Great Vehicle will appear in the world.”

Chapter 24: Dedication

Then the bodhisattva great being Maitreya said to the venerable Subhūti, “Blessed Subhūti, there is a foundation of meritorious action, endowed with rejoicing, that bodhisattva great beings have—a foundation of meritorious action that they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, without apprehending anything. Then there is a foundation of meritorious action, endowed with rejoicing, that all beings have; there is a foundation of meritorious action originating from the generosity of those who follow the vehicle of the śrāvakas and of those who follow the vehicle of the pratyekabuddhas; and there are also foundations of meritorious action originating from their ethical discipline and meditation. F.139.a Among all these, the foundation of meritorious action endowed with rejoicing that bodhisattva great beings dedicate to unsurpassed, complete enlightenment, making common cause with all beings, is said to be the best, it is said to be authentic, it is said to be foremost, {Ki.II-III: 123} it is said to be supreme, it is said to be perfect, it is said to be sublime, it is said to be unsurpassed, it is said to be the highest. It is said to be unequaled, and it is said to be equal to the unequaled. B36

“If you ask why, it is because the foundation of meritorious action originating from the generosity of those who follow the vehicle of the śrāvakas and of those who follow the vehicle of the pratyekabuddhas, and the foundations of meritorious action originating from their ethical discipline and meditation, are established in order that they themselves might be disciplined, in order that they themselves might be brought to peace, and in order that they themselves might attain final nirvāṇa. Their applications of mindfulness and [other causal attributes], up to and including the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the gateways of liberation—emptiness, signlessness, and wishlessness—the eight aspects of liberation, the nine serial steps of meditative absorption, the four kinds of exact knowledge, and the six extrasensory powers, are also merely established in order that they themselves might be disciplined, in order that they themselves might be brought to peace, and in order that they themselves might attain final nirvāṇa. On the other hand, bodhisattvas dedicate their foundation of meritorious action, endowed with rejoicing, toward unsurpassed, complete enlightenment, making common cause with all beings and without apprehending anything, in order that all beings might be disciplined, brought to peace, and attain final nirvāṇa.”

Then the venerable Subhūti F.139.b replied to the bodhisattva great being Maitreya, “Bodhisattva great beings gather together all the roots of virtuous action endowed with the six perfections possessed by immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and inestimable world systems of the eastern direction, and by immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and inestimable world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, commencing from the time when they first begin to set their mind on enlightenment until they have attained consummate buddhahood in unsurpassed, complete enlightenment, until they have passed into final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, and until their Dharma [comes to an end].

“[They also gather together all] the foundations of meritorious action originating from the generosity of those who have entered into the vehicle of the śrāvakas, the foundations of meritorious action originating from their ethical discipline and meditation, the uncontaminated roots of virtuous action associated with [the paths] of learning, and the uncontaminated roots of virtuous action associated with [the paths] of no-more-learning.

“[They also gather together] the aggregate of ethical discipline that the tathāgatas, arhats, completely awakened buddhas have, along with their aggregate of meditative stability, their aggregate of wisdom, their aggregate of liberation, and their aggregate of seeing the wisdom of liberation; their altruism, great compassion, and countless and immeasurable buddha attributes; the Dharma revealed by those lord buddhas and all the roots of virtuous action of those who have attained the fruit of entering the stream to nirvāṇa after training in that Dharma that has been revealed; F.140.a and [the roots of virtuous action] of those who have attained the fruit of being destined for only one more rebirth, those who have attained the fruit on no longer being subject to rebirth, those who have attained arhatship or individual enlightenment, and those who have entered into the maturity of the bodhisattvas.

“[They also gather together] the roots of virtuous action generated by them, whether the tathāgatas are present, or whether they have passed into final nirvāṇa. They rejoice with the supreme, foremost, best, perfect, most sublime, unsurpassed, and highest rejoicing, which is unequaled and equal to the unequaled. Having rejoiced in that manner, making common cause with all beings, they dedicate that foundation of their meritorious action, endowed with rejoicing, to unsurpassed, complete enlightenment, with the words, ‘May we accomplish unsurpassed, complete enlightenment!’ If they do this, it is said that they will have entered into the vehicle of the bodhisattvas.

“If those noble children make this dedication with such thoughts, do they apprehend the foundations of meritorious action and their objective referents that give rise to such thoughts [of dedication], conceiving of them as a distinguishing mark?”

“The noble children who follow the Great Vehicle do not apprehend the foundations of meritorious action and their objective referents in such a way that they dedicate them to unsurpassed, complete enlightenment while conceiving of them as a distinguishing mark,” replied Maitreya.

Subhūti then said, “Since nonexistent foundations of meritorious action are not apprehensible, if those noble children were to gather together the roots of virtuous action of the lord buddhas who are present in the world systems of the ten directions, commencing from the time when they first begin to set their mind on enlightenment for as long as their Dharma remains, and all the roots of virtuous action of those noble sons or noble daughters who dwell in the vehicles of the śrāvakas and pratyekabuddhas, F.140.b and all the roots of virtuous action of the [paths of] learning, and all those roots of virtuous action of the [paths of] no-more-learning, and then dedicate them to unsurpassed, complete enlightenment, in the manner of a distinguishing mark, they would have the mistaken idea, mistaken thought, and mistaken view that the impermanent is permanent, and they would have the mistaken idea, mistaken thought, and mistaken view that suffering is happiness, that nonself is self, and that the impure is pure. But are they not without such mistaken ideas?

“Just like the foundations of meritorious actions and their objective referents, all phenomena are indeed [nonexistent]. Enlightenment also is similar, the mind is also similar, and the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also similar. Physical forms, feelings, perceptions, formative predispositions, and consciousness are also similar. The eyes, ears, nose, tongue, body, and mental faculty are also similar. Sights, sounds, odors, tastes, tangibles, and mental phenomena are also similar. The sensory elements, the sense fields, and the links of dependent origination are also similar. The emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also similar. The applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path, are also similar. 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, F.141.a the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are also similar. {Ki.II-III: 125}

“In that case, just as the foundations of meritorious action and their objective referents [are nonexistent], if enlightenment is also similar, and the mind is also similar; the perfection of generosity is also similar, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also similar; the emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also similar; and the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are also similar, then what are these foundations of meritorious action that are dedicated to unsurpassed, complete enlightenment? What are their objective referents? What is that enlightenment? What is that mind? What are those roots of virtuous action? What is that foundation of meritorious action endowed with rejoicing?”

Maitreya replied, F.141.b “Bodhisattva great beings who practice the six perfections, who venerate many buddhas, who generate the roots of virtuous action, who have also been accepted by spiritual mentors, and who train in all the attributes that are empty of their own defining characteristics, do not make this dedication to unsurpassed, complete enlightenment conceiving of those foundations of meritorious action, those objective referents, those buddhas, those roots of virtuous action, or those foundations of meritorious action endowed with rejoicing as a distinguishing mark. These dedicate them not by way of duality, not by way of nonduality, not by way of signs, not by way of signlessness, not by way of apprehending, not by way of nonapprehension, not by way of affliction, not by way of purification, not by way of arising, and not by way of cessation.

“If, however, those bodhisattvas do not practice the six perfections, do not venerate many buddhas, do not generate the roots of virtuous action, are not accepted by spiritual mentors, and do not train in all the attributes that are empty of their own defining characteristics, they will then make this dedication to unsurpassed, complete enlightenment conceiving of those foundations of meritorious action, those objective referents, those lord buddhas, those roots of virtuous action, and those thoughts endowed with rejoicing as distinguishing marks.

“Blessed Subhūti, the perfection of wisdom that is revealed in this way should not be explained in the presence of a bodhisattva who has newly entered into the vehicle. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance,F.142.a the perfection of ethical discipline, and the perfection of generosity that are revealed in this way should not be explained in the presence of a bodhisattva who has newly entered into the vehicle. The emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path that are revealed in this way should not be explained in the presence of a bodhisattva who has newly entered into the vehicle. 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas that are revealed in this way should not be explained in the presence of a bodhisattva who has newly entered into the vehicle. Knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience that are revealed in this way should not be explained in the presence of a bodhisattva who has newly entered into the vehicle. If you ask why,{Ki.II-III: 126} the mere faith that they have, the mere joy, the mere resolve, and the mere devotion that they have would be rendered nonexistent.

F.142.b

“They should, however, be explained and revealed in the presence of bodhisattva great beings who are irreversible. This perfection of wisdom should be explained and it should be taught, just as it has been revealed, in the presence of those who have been accepted by spiritual mentors, those who have performed deeds of service on behalf of the conquerors, those who have generated the roots of virtuous action and venerated many buddhas. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity should be explained and taught, just as they have been revealed. The emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should be explained and taught, just as they have been revealed. The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas should be explained and taught, just as they have been revealed. Knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience should be explained and taught, just as they have been revealed. In their presence the attributes that are empty of their own defining characteristics should be explained and taught.

When they hear this, they will not be afraid, they will not be frightened, and they will not be terrified.F.143.a It is in that manner, Subhūti, that bodhisattva great beings should dedicate the foundations of meritorious action, endowed with rejoicing, to unsurpassed, complete enlightenment.”

“Maitreya,” replied Subhūti, “if the thoughts by which they rejoice and dedicate the roots of virtuous action to unsurpassed, complete enlightenment are extinct, defunct, and nonexistent, and if these foundations of meritorious action, these objective referents, and these roots of virtuous action are also extinct, defunct, and nonexistent, what is that mind that rejoices, what are those foundations of meritorious action, what are those objective referents, and what are those roots of virtuous action that should be dedicated to unsurpassed, complete enlightenment? How can the mind dedicate the mind? If the mind were to dedicate the mind in that manner, there would be two minds that would not meet! The intrinsic nature of mind cannot be dedicated.

“When bodhisattva great beings practice the perfection of wisdom, if they know that the perfection of wisdom is a nonentity; that the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are nonentities; that the emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonentities; that the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are nonentities; that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, F.143.b the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are nonentities; that 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, and the eighteen distinct qualities of the buddhas are nonentities; and that 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, individual enlightenment, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience are all nonentities, they should then dedicate the foundation of their meritorious action, endowed with rejoicing, to unsurpassed, complete enlightenment. If they make the dedication in this manner, they will make the dedication to unsurpassed, complete enlightenment.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Blessed Subhūti, if bodhisattva great beings who have newly entered into the vehicle were to hear this teaching, they would be afraid, frightened, and terrified. Blessed Subhūti, how should bodhisattva great beings who have newly entered into the vehicle dedicate these roots of virtuous action to unsurpassed, complete enlightenment? How do they, having acquired the foundation of meritorious action endowed with rejoicing, not dedicate it to unsurpassed, complete enlightenment?”

Then the venerable Subhūti, with reference to the bodhisattva great being Maitreya, replied to Śakra, mighty lord of the gods,F.144.a “Kauśika, if those bodhisattva great beings who have newly entered into the vehicle practice the perfection of wisdom and grasp this perfection of wisdom, without apprehending anything and by way of signlessness; if they practice the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline,{Ki.II-III: 127} and the perfection of generosity, and grasp this perfection of generosity [and so forth], without apprehending anything and by way of signlessness; if they practice the emptiness of internal phenomena and grasp this emptiness of internal phenomena, without apprehending anything and by way of signlessness; if they practice the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and grasp this emptiness of the essential nature of nonentities, without apprehending anything and by way of signlessness; if they practice the applications of mindfulness and grasp these applications of mindfulness, without apprehending anything and by way of signlessness; if they practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and grasp this noble eightfold path [and so forth], without apprehending anything and by way of signlessness; if they practice 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness],F.144.b great compassion, and the eighteen distinct qualities of the buddhas, and grasp these eighteen distinct qualities of the buddhas [and so forth], without apprehending anything and by way of signlessness; if they practice knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience, and grasp all-aspect omniscience [and so forth], without apprehending anything and by way of signlessness, then they will have much devotion for the perfection of wisdom; they will have much devotion for the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; they will have much devotion for the emptiness of internal phenomena; they will have much devotion for the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; they will have much devotion for the thirty-seven factors conducive to enlightenment; they will have much devotion for the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; they will have much devotion for the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness; they will have much devotion for the extrasensory powers,

the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and they will have much devotion for knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.

“They will be favored by spiritual mentors, and those spiritual mentors will also reveal to them the six perfections in accordance with their meaning and letters. They will teach them in such a way that they will not be separated in any way from the perfection of wisdom, until they have entered upon the maturity of the bodhisattvas. F.145.a They will teach them in such a way that they will not be separated from the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They will teach them in such a way that they will not be separated from all the aspects of emptiness. They will teach them in such a way that they will not be separated from the thirty-seven factors conducive to enlightenment, 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 five extrasensory powers, 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, and the eighteen distinct qualities of the buddhas.

“They will also teach them about the deeds of Māra, and, once they have heard about those deeds of Māra, how those deeds are without decline or increase; if you ask why, it is because those deeds of Māra are without inherent existence. Until they enter a bodhisattva’s full maturity they will not be separated from the lord buddhas. They will also generate the roots of virtuous action, and by these roots of virtuous action they will indeed secure the spiritual family of the bodhisattvas. Until they attain consummate buddhahood in unsurpassed, complete enlightenment, they will never be separated from the spiritual family of the bodhisattvas.

“Moreover, Kauśika, bodhisattva great beings who have newly entered into the vehicle F.145.b should gather, assimilate, and evaluate all the merits accrued by immeasurable, countless tathāgatas, arhats, completely awakened buddhas who are alive at present in the countless, immeasurable world systems in each of the directions—eastern, southern, western, northern, northeastern, southeastern, southwestern, and northwestern, along with the nadir and the zenith—and by the lord buddhas along with their saṅghas of śrāvakas who teach the Dharma, and by those whose modes of conceptual elaboration have been cut off, whose verbal pathways are unimpaired, whose burden has been relinquished, whose pangs of death have been eliminated, whose fetters of rebirth have been cut off, and whose minds have been absolutely liberated by genuine understanding. [They should gather, assimilate, and evaluate] all the roots of virtue, as many as have been generated by those of great and lofty royal families,{Ki.II-III: 128} by those of great and lofty priestly families, by those of great and lofty householder families, and by the gods of Caturmahā­rāja­kāyika, Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahma­pariṣadya, Brahmapurohita, Mahābrahmā Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana and Akaniṣṭha, or by anyone else. They should rejoice in these [virtuous actions] with the best, most authentic, supreme, perfect, foremost, most sublime, unsurpassed, and highest rejoicing that is unequaled and equal to the unequaled. And having rejoiced, making common cause with all beings, they should dedicate those to unsurpassed, complete enlightenment.”

Then the great bodhisattva F.146.a Maitreya asked the venerable Subhūti, “If bodhisattva great beings who have newly entered into the vehicle bring to mind all those roots of virtuous action of the lord buddhas and the saṅghas of the śrāvakas of the lord buddhas, and having reflected upon these, rejoice in them with the best, most authentic, supreme, perfect, foremost, most sublime, unsurpassed, and highest rejoicing that is unequaled and equal to the unequaled, and dedicate them to unsurpassed, complete enlightenment, how will those bodhisattva great beings not have a mistaken idea, how will they not have mistaken thoughts, and how will they not have mistaken views?”

“Maitreya,” replied Subhūti, “even though those bodhisattva great beings bring to mind the lord buddhas along with their śrāvakas, they will not perceive the buddhas, they will not perceive the śrāvakas, they will not perceive the roots of virtuous action, and they will not perceive the mind even in those thoughts through which the dedication is made. If this is the case, bodhisattva great beings who make the dedication in that manner will be without mistaken ideas, they will be without mistaken thoughts, and they will be without mistaken views. If, on the other hand, those bodhisattva great beings were to bring to mind those lord buddhas, along with their śrāvakas and those roots of virtuous action, holding them as a distinguishing mark, and after holding them as a distinguishing mark were then to dedicate them to unsurpassed, complete enlightenment, that would constitute a mistaken idea, F.146.b a mistaken thought, and a mistaken view on the part of bodhisattva great beings.

“If those bodhisattva great beings genuinely reflect on the mind by which they think of those lord buddhas, along with their śrāvakas, and know that that which is extinct is extinct, they cannot make their dedication by means of that which is extinct. {Ki.II-III: 129} Rather, it is said that it is the very reality of the mind by which the dedication is made and it is the very reality of phenomena to which the dedication is made. If they make the dedication in that manner, they will make an authentic dedication. It will not be erroneous. So that is the manner in which bodhisattva great beings should dedicate the roots of virtuous action.

“If bodhisattva great beings were to gather together, assimilate, and evaluate all the roots of virtuous action of the lord buddhas of the past, future, and present, commencing from the time when they first begin to set their mind on enlightenment for as long as their Dharma remains; as well as all the roots of virtuous action of the śrāvakas and pratyekabuddhas, and among them all the roots of virtuous action generated by many ordinary persons, along with all the teachings of the Dharma that they have heard; and also among them, all the roots of virtuous action generated by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; and all the roots of virtuous action generated by members of great and lofty royal families, by members of great and lofty priestly families, and by members of great and lofty householder families; and by the gods of Caturmahā­rāja­kāyika, and the gods [of other realms], up to and including Akaniṣṭha, along with all the Dharmas that they have heard, and all the settings of the mind on unsurpassed, complete enlightenment that they have accrued, and then were to rejoice in them with the best, most authentic, supreme, perfect, foremost, most sublime, unsurpassed, and highest rejoicing that is unequaled and equal to the unequaled, F.147.a and dedicate all these to unsurpassed, complete enlightenment—and if they were to make this dedication, [knowing] that those attributes are extinct, defunct, nonexistent, and reversed, and that even the thought of those to whom the dedication is made is empty of inherent existence—then they will have dedicated these to unsurpassed, complete enlightenment.

“Phenomena will not dedicate phenomena. If you ask why, it is because all phenomena are empty of inherent existence. If they know this, and if they make their dedication accordingly, they will have made their dedication to unsurpassed, complete enlightenment. So it is that when bodhisattva great beings practice the perfection of wisdom, and practice the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, they will not have mistaken ideas, they will not have mistaken thoughts, and they will not have mistaken views. If you ask why, it is because these bodhisattva great beings are not attached to their dedication. They are not attached to those roots of virtuous action, and they do not observe even enlightenment. Nor do they even observe the mind of enlightenment to which they could be attached. This is the unsurpassed dedication of bodhisattva great beings.

“If bodhisattva great beings know that their accumulation of the foundation of meritorious action is devoid of the aggregates, sensory elements, and sense fields; if they know that it is devoid of the perfection of wisdom; if they know that it is devoid of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, {Ki.II-III: 130} and F.147.b the perfection of generosity; if they know that it is devoid of the emptiness of internal phenomena; if they know that it is devoid of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they know that it is devoid of the thirty-seven factors conducive to enlightenment; and if they know that it is devoid 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, then, Subhūti, bodhisattva great beings will gather the foundation of meritorious action and dedicate it to unsurpassed, complete enlightenment.

“If bodhisattva great beings know that that foundation of meritorious action, endowed with rejoicing, is devoid of the essential nature of this accumulation, and if they know that the lord buddhas are devoid of the essential nature of the buddhas; that the roots of virtuous action are devoid of the essential nature of the roots of virtuous action; that those accumulations are devoid of the essential nature of the accumulations; that the mind of enlightenment is devoid of the essential nature of the mind of enlightenment; that dedication is devoid of the essential nature of dedication; that enlightenment is devoid of the essential nature of enlightenment; that the perfection of wisdom is devoid of the essential nature of the perfection of wisdom; that the perfection of meditative concentration F.148.a is devoid of the essential nature of the perfection of meditative concentration; that the perfection of perseverance is devoid of the essential nature of the perfection of perseverance; that the perfection of tolerance is devoid of the essential nature of the perfection of tolerance; that the perfection of ethical discipline is devoid of the essential nature of the perfection of ethical discipline; that the perfection of generosity is devoid of the essential nature of the perfection of generosity; that the emptiness of internal phenomena is devoid of the essential nature of the emptiness of internal phenomena; that the emptiness of external phenomena is devoid of the essential nature of the emptiness of external phenomena; that the emptiness of external and internal phenomena is devoid of the essential nature of the emptiness of external and internal phenomena; that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are devoid of the essential nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; that the thirty-seven factors conducive to enlightenment are devoid of the essential nature of the thirty-seven factors conducive to enlightenment; that 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, and the dhāraṇī gateways enlightenment are devoid of the essential nature of the dhāraṇī gateways [and so forth]; and that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are devoid of the essential nature of the eighteen distinct qualities of the buddhas [and so forth], then those bodhisattva great beings will accordingly practice the perfection of wisdom that is void.

This is perfection of wisdom that bodhisattva great beings have.

“Moreover, if bodhisattva great beings dedicate the roots of virtuous action of those lord buddhas and their saṅghas of śrāvakas who have passed into final nirvāṇa, F.148.b they should make the dedication in the following manner: Just as those lord buddhas have passed into final nirvāṇa, these roots of virtuous action, too, have passed into final nirvāṇa. This dedication of those roots of virtuous action, which has been definitively made, has also passed into final nirvāṇa. The mind by which the dedication is made is also similar. If one knows this to be their essential nature, then they will dedicate these to unsurpassed, complete enlightenment. If they make the dedication in that manner, they will have no mistaken ideas, they will have no mistaken thoughts, and they will have no mistaken views.

“When bodhisattva great beings practice the perfection of wisdom, if they cognize those roots of virtuous action of the lord buddhas by way of a distinguishing mark, {Ki.II-III: 131} then they will not dedicate them to unsurpassed, complete enlightenment. If, even though they think that all the lord buddhas of the past, as many as there are, are without distinguishing marks and without the objects of a distinguishing mark, they still engage in distinguishing marks, they would not dedicate those roots of virtuous action to unsurpassed, complete enlightenment. In that way they would have mistaken ideas, they would have mistaken thoughts, and they would have mistaken views.

“If bodhisattva great beings do not cognize those lord buddhas, those roots of virtuous action and their accumulations, and those settings of the mind on enlightenment, and if they do not form a distinguishing mark of them, then they will dedicate those roots of virtuous action to unsurpassed, complete enlightenment. In that way they will have no mistaken ideas, F.149.a they will have no mistaken thoughts, and they will have no mistaken views.”

Maitreya then asked, “Blessed Subhūti, how do bodhisattva great beings not form a distinguishing mark of those roots of virtuous action, and then dedicate them to unsurpassed, complete enlightenment?”

“Bodhisattva great beings should train in skillful means with regard to this perfection of wisdom,” replied Subhūti. “They should know the skillful means of bodhisattva great beings that originate from the perfection of wisdom. Without relying on the perfection of wisdom, they cannot dedicate the foundation of meritorious action.”

Maitreya then said, “If one were to wonder whether there is a fault in this assertion that those lord buddhas do not even exist and are not apprehended in the perfection of wisdom, or that those roots of virtuous action, those accumulations, and those settings of the mind by which the dedication is made to unsurpassed, complete enlightenment do not even exist and are not apprehended, it is the case that when bodhisattva great beings practice the perfection of wisdom they should think as follows: ‘If even this body of mine has ceased, and if even those roots of virtuous action, those accumulations, and those settings of the mind on enlightenment have ceased, how could I conceive of those lord buddhas, those roots of virtuous action, those accumulations, and those settings of the mind on enlightenment by forming a distinguishing mark of them?’

“The tathāgatas, arhats, completely awakened buddhas do not approve of and do not praise those who make dedications by way of a distinguishing mark. If you ask why, it is because they form a distinguishing mark of the lord buddhas who have passed into final nirvāṇa, conceiving of them and apprehending them, would become a major apprehending on their part. F.149.b So it is that bodhisattva great beings who wish to dedicate those roots of virtuous action should make their dedication, without apprehending anything and without making anything into a distinguishing mark. The tathāgatas, arhats, completely awakened buddhas do not say that it is advantageous for this dedication to be made with an idea of apprehending or the idea of a distinguishing mark. If you ask why, that dedication would be poisonous and painful. It would be just as when food, even though particularly good, of excellent color, and excellent aroma, has been mixed with poison—even though the color, aroma, and taste may well be pleasant, it nonetheless would end up being poisonous. {Ki.II-III: 132} Persons of a childish disposition or of a nonsensical disposition might consider eating it but if they do indeed eat it, there will be suffering and the ripening of suffering.

“Similarly, those who do not realize and do not understand the truth, apart from their wrong awareness, wrong cognition, and wrong training, will teach others as follows: ‘Come here, noble child. You should gather together, assimilate, and evaluate all the roots of virtuous action that the lord buddhas of the past, future, and present have gathered, [will gather, and are gathering,] after practicing the perfection of wisdom, commencing from the time when they first begin to set their mind on enlightenment until they attain consummate buddhahood in unsurpassed, complete enlightenment, until they pass into final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, and for as long as their Dharma remains. [You should gather together, assimilate, and evaluate] all the roots of virtuous action that they have gathered, will gather, and are gathering after practicing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. [You should gather together, assimilate, and evaluate] all the roots of virtuous action that they have gathered,F.150.a will gather, and are gathering after cultivating the four meditative concentrations, and after cultivating the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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 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, and the eighteen distinct qualities of the buddhas. [You should gather together, assimilate, and evaluate] the roots of virtuous action that they have gathered, through which they have refined, will refine, and are refining many buddhafields, and through which they have brought to maturity, will bring to maturity, and are bringing to maturity many beings, as well as the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation that the lord buddhas have, their wisdom of all-aspect omniscience, their abiding in unimpaired reality, and their perpetual equanimity.

[You should gather together, assimilate, and evaluate] the uncontaminated roots of virtuous action that those śrāvakas have and through which they have rejoiced, will rejoice, and are rejoicing in those [aforementioned] roots of virtuous actions; [all the roots of virtuous action of] the pratyekabuddhas who have been, will be, and are being prophesied by those lord buddhas; and all the roots of virtuous action that have been generated, will be generated, and are being generated F.150.b by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. You should dedicate these to unsurpassed, complete enlightenment!’

“If such dedications are made by way of a distinguishing mark and by way of apprehending, they will be poisonous, just like that poisonous food. There will be no dedication for those who harbor notions of apprehending. If you ask why, apprehending is poisonous; it is associated with distinguishing marks, and with causes and conditions. If dedications are made in that manner, one will deprecate the tathāgatas, one will not speak in accord with the teachings of the tathāgatas, and one will also not speak in accord with the Dharma.” {Ki.II-III: 133}

[Maitreya then asked], “How then should noble sons or noble daughters who follow the vehicle of the bodhisattvas make their dedication, rejoicing in the roots of virtuous action of the lord buddhas of the past, future, and present? How should they rejoice in all the roots of virtuous action that the lord buddhas of the past, future, and present have gathered, will gather, and are gathering after practicing the perfection of wisdom, commencing from the time when they first begin to set their mind on enlightenment until they attain consummate buddhahood in unsurpassed, complete enlightenment, until they pass into final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, and for as long as their Dharma remains? [How should they rejoice in] all the roots of virtuous action that they have gathered, will gather, and are gathering after practicing the perfection of meditative concentration,F.151.a the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? [How should they rejoice in] all the roots of virtuous action that they have gathered, will gather, and are gathering after cultivating the four meditative concentrations, and after cultivating the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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 [complete] extrasensory powers, 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, and the eighteen distinct qualities of the buddhas? [How should they rejoice in] the roots of virtuous action that they have gathered, through which they have refined, will refine, and are refining many buddhafields, and through which they have brought to maturity, will bring to maturity and are bringing to maturity many beings?

[How should they rejoice in] the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation that the lord buddhas have, in their wisdom of all-aspect omniscience, their abiding in unimpaired reality, and their perpetual equanimity? [How should they rejoice in] the uncontaminated roots of virtuous action that those śrāvakas have and through which they have rejoiced,F.151.b will rejoice, and are rejoicing in those [aforementioned] roots of virtuous actions? [How should they rejoice in] all the roots of virtuous action of] the pratyekabuddhas who have been, will be, and are being prophesied by those lord buddhas, and all the roots of virtuous action that have been generated, will be generated, and are being generated by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas? When they make their dedication, should they not train, thinking that they will dedicate those roots of virtuous action to unsurpassed, complete enlightenment?”

“Maitreya,” replied Subhūti, “in this regard, noble sons or noble daughters who follow the vehicle of the bodhisattvas, who practice the perfection of wisdom, and who do not wish to deprecate the tathāgatas should make their dedication in the following manner: ‘Just as those tathāgatas, arhats, completely awakened buddhas comprehend, through the unsurpassed wisdom of the buddhas, exactly what is the disposition of those roots of virtuous action, what is their intrinsic nature, and what is their defining characteristic, inasmuch as they know them, thoroughly know them, and discern^[302] them on the basis of reality itself, I should rejoice! Just as the lord buddhas comprehend them, I will dedicate them to unsurpassed, complete enlightenment!’

“It is in this manner that the noble sons or noble daughters who follow the vehicle of the bodhisattvas should dedicate those roots of virtuous action to unsurpassed, complete enlightenment. When they make their dedication in that way, they will not deprecate the tathāgatas, they will speak in accord with the teachings of the tathāgatas, and they will speak in accord with the Dharma. The dedications of bodhisattva great beings who practice in that manner are nonpoisonous F.152.a and perfectly replete with nectar.

“Moreover, when noble sons or noble daughters who adhere to the vehicle of the bodhisattvas {Ki.II-III:134} practice the perfection of wisdom, they should dedicate the roots of virtuous action in the following manner: Just as physical forms are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as feelings, perceptions, formative predispositions, and consciousness are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the sense fields, the sensory elements, and the links of dependent origination are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the perfection of wisdom is not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,F.152.b are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the thirty-seven factors conducive to enlightenment are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present.

Just as 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [great loving kindness], great compassion, and the eighteen distinct qualities of the buddhas are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. Just as ethical discipline, meditative stability, wisdom, liberation, seeing the wisdom of liberation,F.153.a all-aspect omniscience, unimpaired reality, and the abiding in perpetual equanimity are not included within the realm of desire, the realm of form, or the realm of formlessness, that which is not included in them is neither past, nor future, nor present. If you ask why, it is like this: Since these are not included [in the three realms], likewise, the dedication also is not included in them and that which is not included in them is neither past, nor future, nor present. The phenomena to which the dedication is made are also not included in them and that which is not included in them is neither past, nor future, nor present. The phenomena that are dedicated are also not included in them and that which is not included in them is neither past, nor future, nor present.

The lord buddhas are also not included in them and that which is not included in them is neither past, nor future, nor present. The roots of virtuous action that those lord buddhas have are also not included in them and that which is not included in them is neither past, nor future, nor present. The śrāvakas and the pratyekabuddhas are also not included in them, nor are their roots of virtuous action included in them, and that which is not included in them is neither past, nor future, nor present.

“When bodhisattva great beings practice the perfection of wisdom,{Ki.II-III: 135} the physical forms that are not included within the realm of desire, the realm of form, or the realm of formlessness F.153.b are neither past, nor future, nor present, and these cannot be dedicated by way of a distinguishing mark or by way of apprehending. If you ask why, it is because they are without inherent existence. That which is without inherent existence is a nonentity, and it is impossible to dedicate a nonentity by means of a nonentity. The feelings, perceptions, formative predispositions, and consciousness that are not included within the realm of desire, the realm of form, or the realm of formlessness are neither past, nor future, nor present, and these cannot be dedicated by way of a distinguishing mark or by way of apprehending. If you ask why, it is because they are without inherent existence. That which is without inherent existence is a nonentity, and it is impossible to dedicate a nonentity by means of a nonentity. The sense fields, the sensory elements, the links of dependent origination, 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 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge,F.154.a the eighteen distinct qualities of the buddhas, knowledge of all the dharmas, knowledge of the path, all-aspect omniscience, unimpaired reality, and the abiding in perpetual equanimity that are not included within the realm of desire, the realm of form, or the realm of formlessness are neither past, nor future, nor present, and these cannot be dedicated by way of a distinguishing mark or by way of apprehending.

If you ask why, it is because they are without inherent existence. That which is without inherent existence is a nonentity, and it is impossible to dedicate a nonentity by means of a nonentity. If they know this, bodhisattva great beings will make their dedication and it will be nonpoisonous. It will have the perfection of nectar.

“If the noble sons or noble daughters who follow the vehicle of the bodhisattvas were to dedicate those roots of virtuous action by way of a distinguishing mark or by way of apprehending, then the dedication would be wrongly made, and it would not be genuinely made. Dedications that are wrongly made are not praised by the lord buddhas. Through dedications that are not praised by the lord buddhas they will not complete the perfection of generosity. They will not complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They will not complete 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 truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, F.154.b 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, or the eighteen distinct qualities of the buddhas. B37

“Those who do not complete the six perfections and who do not complete 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 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas will not refine the buddhafields, and they will not bring beings to maturity. {Ki.II-III: 136} Those who have not refined the buddhafields and brought beings to maturity will not attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, it is because their dedications are poisonous. F.155.a

“Moreover, when bodhisattva great beings practice the perfection of wisdom, they should think as follows: ‘Just as the lord buddhas comprehend that those roots of virtuous action should be dedicated on the basis of this reality, and that once the dedication has been made in that manner they will be excellently dedicated, similarly, I too should dedicate them on the basis of this reality to unsurpassed, complete enlightenment.”

Then the Blessed One said to the venerable Subhūti, “Excellent, Subhūti! Excellent! Subhūti, you, as you thus teach the mass of dedications that bodhisattva great beings make by way of signlessness, by way of nonapprehension, by way of nonarising, by way of nonceasing, by way of nonaffliction, by way of nonpurification, by way of the essential nature of nonentity, by way of the realm of phenomena, by way of the real nature, and by way of the one and only nature, you, Subhūti, are acting as the Teacher.

“Subhūti, if all beings of this great trichiliocosm were to obtain the paths of the ten virtuous actions, and if they were to obtain the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers, do you think, Subhūti, that those beings would increase their merit on that basis?”

“Blessed Lord, they would! Sugata, they would!”

The Blessed One continued, F.155.b “Noble sons or noble daughters who dedicate the roots of virtuous action without attachment will increase the merit of their dedication to a much greater extent. So it is, Subhūti, that this dedication of the roots of virtuous action that noble sons or noble daughters make is said to be the best; it is said to be foremost, it is said to be sacred, it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, and it is said to be highest.

“Moreover, Subhūti, if all the beings in this great trichiliocosm, as many as there are, were to become those entering the stream to nirvāṇa, those destined for only one more rebirth, those no longer subject to rebirth, or arhats, and if some noble sons or noble daughters for the duration of their lives were to serve, respect, honor, and worship all those who are entering the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, and who are arhats with clothing, alms, bedding, medicines for the treatment of disease, and many resources, do you think, Subhūti, that the merit of those noble sons or noble daughters would increase manifold on that basis?”

“It would, Blessed Lord! It would, Sugata!” {Ki.II-III: 137}

The Blessed One continued, “Subhūti, the merit dedicated by noble sons or noble daughters who dedicate the roots of virtuous action without attachment would increase manifold to a greater extent! So it is, Subhūti, that this dedication of the roots of virtuous action that noble sons or noble daughters make is said to be the best; it is said to be foremost, it is said to be sacred, it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, and it is said to be highest.

“Moreover, Subhūti, if all the beings in this great trichiliocosm, as many as there are, were to become pratyekabuddhas, and if some noble sons or F.156.a noble daughters were to serve, respect, honor, and worship them with clothing, alms, bedding, medicines and many resources, do you think, Subhūti, that the merit of those noble sons or noble daughters would increase manifold on that basis?”

“It would, Blessed Lord! It would, Sugata!”

The Blessed One continued, “Subhūti, the merit dedicated by noble sons or noble daughters who dedicate the roots of virtuous action without attachment would increase manifold to a greater extent! So it is, Subhūti, that this dedication of the roots of virtuous action that noble sons or noble daughters make is said to be the best; it is said to be foremost, it is said to be sacred, it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, and it is said to be highest.

“Moreover, Subhūti, if all the beings in this great trichiliocosm, as many as there are, were to attain unsurpassed, complete enlightenment, and if all those beings, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were to serve, respect, honor, and worship a single bodhisattva great being for eons as numerous as the grains of sand of the river Gaṅgā with clothing, alms, bedding, medicines for the treatment of disease, and many resources, venerating them with all sorts of comforts—and if all those beings, as many as there are, in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, F.156.b were to serve, respect, honor, and worship a single bodhisattva great being, for eons as numerous as the grains of sand of the river Gaṅgā, with clothing, alms, bedding, medicines for the treatment of disease, and many resources, venerating them with all sorts of comforts—do you think, Subhūti, that the merit of those noble sons or noble daughters would increase manifold on that basis?”

“It would, Blessed Lord! It would, Sugata! Blessed Lord, it would be immeasurable, incalculable, and inestimable! Blessed Lord, it would be hard to exemplify that foundation of meritorious action! Blessed Lord, if that foundation of meritorious action were material, it could not be accommodated even in all the world systems, numerous as the grains of sand of the river Gaṅgā!”

The Blessed One then said, “Excellent, Subhūti! Excellent! It is so, it is as you have said! Subhūti, the merit dedicated to unsurpassed, complete enlightenment by noble sons or noble daughters who dedicate the roots of virtuous action without attachment would increase manifold to a greater extent. So it is, Subhūti, that this dedication of the roots of virtuous action that noble sons or noble daughters make is said to be the best; it is said to be foremost, it is said to be sacred, {Ki.II-III: 138} it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, and it is said to be highest.

“Subhūti, the aforementioned roots of virtuous action cannot come anywhere near matching even a hundredth part of this dedication that is free from attachment. They cannot match a thousandth part of it, a hundred thousandth part of it, a billionth part of it, a ten billionth part of it, a hundred billionth part of it, a hundred billion trillionth part of it, or even match it in any other calculation, fraction, categorization, analogy, or quality. If you ask why, it is because those aforementioned noble sons or noble daughters who possess the paths of the ten virtuous actions and who possess the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, F.157.a and the five extrasensory powers, harbor notions of apprehending. Similarly, those aforementioned noble sons or noble daughters who serve, respect, honor, and worship all beings who enter the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, and who have become arhats, as well as all beings who have become pratyekabuddhas, with clothing, alms, bedding, medicines for the treatment of disease, and many resources, harbor notions of apprehending.”

Then the Four Great Kings, along with twenty thousand gods of the Caturmahā­rāja­kāyika realm, with their palms together, joyously paid homage to the Blessed One, saying, “O Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtuous action to unsurpassed, complete enlightenment by way of nonapprehension, by way of nonattachment, by way of signlessness, and by way of nonaction. By whatever means they do not resort to duality, nor do they resort to nonduality. So it is that this dedication is the extremely great dedication of bodhisattva great beings.”

Then Śakra, mighty lord of the gods, along with many thousands of gods of the Trayastriṃśa realm, holding divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many divine ribbons, as well as playing divine musical sounds, made offerings to the Blessed One with those divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and divine ribbons, and then they said, “Blessed Lord, bodhisattva great beings F.157.b who are skilled in means in that manner dedicate those roots of virtuous action to unsurpassed, complete enlightenment by way of nonapprehension, by way of signlessness, and by way of nonaction. They do not at all resort to duality, nor do they resort to nonduality. So it is that this dedication is the extremely great dedication of bodhisattva great beings.”

Then the gods Suyāma, Saṃtuṣita, Sunirmita, and Vaśavartin, along with many thousands of gods, holding divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many divine ribbons, as well as playing divine musical sounds, made offerings to the Blessed One with those divine flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and divine ribbons, and then they said, “Blessed Lord, bodhisattva great beings who are skilled in means in that manner dedicate those roots of virtuous action to unsurpassed, complete enlightenment by way of nonapprehension, by way of signlessness, and by way of nonaction. They do not in any way resort to duality, nor do they resort to nonduality. So it is that this dedication is the extremely great dedication of bodhisattva great beings.” {Ki.II-III: 139}

Then many hundred billion trillion gods of Brahmakāyika arrived in that place where the Blessed One was and prostrated with the crown of their heads at the feet of the Blessed One, and loudly gave voice to the following words: ‘Blessed Lord, it is most wonderful that those bodhisattva great beings who practice the perfection of wisdom, and retain it through their skill in means, outshine the roots of virtuous action of the aforementioned noble sons and noble daughters who are without skillful means and who are engaged in apprehending!” F.158.a

Then many hundred billion trillion gods of Brahmapurohita, Brahma­pariṣadya, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and the Pure Abodes arrived in that place where the Blessed One was and prostrated with the crown of their heads at the feet of the Blessed One, and loudly gave voice to the following words: ‘Blessed Lord, it is most wonderful that those bodhisattva great beings who practice the perfection of wisdom, and retain it through their skill in means, outshine the roots of virtuous action of the aforementioned noble sons and noble daughters who are without skillful means and who are engaged in apprehending!”

Then the Blessed One said to the gods of the Caturmahā­rāja­kāyika realm and those [of the other realms], up to and including the Pure Abodes, “Divine princes, suppose that all the beings of the great trichiliocosm, as many as they are, had entered into unsurpassed, complete enlightenment and gathered together all those attributes of the past, future, and present tathāgatas, arhats, completely awakened buddhas of the ten directions, along with their śrāvakas and pratyekabuddhas, and those of the lord buddhas from the time when they first begin to set their mind on enlightenment to as long as their Dharma endures, along with their śrāvakas, pratyekabuddhas, and all beings—attributes comprising their perfection of generosity, their perfection of ethical discipline, their perfection of tolerance, their perfection of perseverance, their perfection of meditative concentration, and their perfection of wisdom; and their [ordinary] generosity, ethical discipline, tolerance,F.158.b perseverance, meditative concentration, and wisdom; and their aggregate of ethical discipline, their aggregate of meditative stability, their aggregate of wisdom, their aggregate of liberation, and their aggregate of seeing the wisdom of liberation; and the other immeasurable attributes of the buddhas, whatever they might be—and suppose they were to rejoice in them, and having rejoiced in that manner, were indeed to dedicate these to unsurpassed, complete enlightenment by way of apprehending. If, compared to them, some noble son or noble daughter had entered into unsurpassed, complete enlightenment and gathered together all those attributes of the lord buddhas of the past, future, and present, from the time when they first begin to set the mind on enlightenment {Ki.II-III: 140} to as long as their Dharma endures, along with their śrāvakas and pratyekabuddhas—attributes comprising their perfection of generosity, their perfection of ethical discipline, their perfection of tolerance, their perfection of perseverance, their perfection of meditative concentration, and their perfection of wisdom, [and so forth], up to and including the other immeasurable attributes of the buddhas, whatever they might be—and if they were to rejoice in them,—rejoicing by way of nonapprehension, by way of nonduality, by way of signlessness, by way of nonattachment, and by way of nonaction,—and if they were to rejoice in them—rejoicing with this foremost, sacred, supreme, perfect, sublime, unsurpassed, and highest of rejoicing that is unequaled and equal to the unequaled—and were then to dedicate those roots of virtuous action endowed with rejoicing to unsurpassed, complete enlightenment, by way of nonapprehension, by way of nonduality, by way of signlessness, by way of nonattachment, and by way of nonaction, compared to the former noble sons or noble daughters, the merit of this one noble son or noble daughter would increase manifold to a greater extent.

F.159.a The aforementioned roots of virtuous action would come nowhere near even a hundredth part of that one’s roots of virtuous action. They would not match them [in any way], up to and including in quality. This dedication of bodhisattva great beings that is made without apprehending anything is said to be supreme, [and so forth]. It is said to be equal to the unequaled.”

Then the venerable Subhūti inquired of the Blessed One, “The Blessed Lord has said that the noble sons or noble daughters who have gathered, assimilated, and evaluated all those roots of virtuous action rejoice in them with the best of rejoicing, [and so forth], up to and including rejoicing that is unequaled, and equal to the unequaled. Blessed Lord, how is this the best of rejoicing? How is it rejoicing that is equal to the unequaled, [and so forth]?”

The Blessed One replied, “When noble sons or noble daughters neither accept nor reject those roots of virtuous action of the tathāgatas, arhats, completely awakened buddhas of the past, future, and present, along with their saṅghas of śrāvakas, pratyekabuddhas, and all beings, and when they neither make assumptions about them, nor shirk away from them or apprehend them, but instead think that in them there is nothing at all that arises, nothing at all that ceases, nothing at all that is afflicted, nothing at all that is purified, nothing at all that decreases, nothing at all that increases, nothing at all that comes, and nothing at all that is aggregated, and, as this formulation explains, say, ‘I will rejoice on the basis of the real nature of phenomena of the past, future, and present, the unmistaken real nature, the one and only real nature, reality, the abiding nature of reality, and maturity with respect to all phenomena! F.159.b Having rejoiced in them, I will dedicate these roots of virtuous action to unsurpassed, complete enlightenment,’ the rejoicing that bodhisattva great beings have when they make their dedication in that manner is the best. The rejoicing that they have is equal to the unequaled, [and so forth].

“Subhūti, all extraneous sorts of rejoicing other than this come nowhere near even a hundredth part of this rejoicing. They do not match it [in any way], up to and including in quality. This rejoicing is said to be best, in comparison to other, extraneous sorts of rejoicing. It is said to be foremost, it is said to be sacred, it is said to be perfect, it is said to be supreme, it is said to be sublime, it is said to be unsurpassed, it is said to be highest, it is said to be unequaled, and it is said to be equal to the unequaled.

“Moreover, Subhūti, when noble sons or noble daughters who follow the vehicle of the bodhisattvas {Ki.II-III: 141} wish to rejoice in the roots of virtuous action belonging to the tathāgatas, arhats, completely awakened buddhas of the past, future, and present, along with their śrāvakas and pratyekabuddhas, from the time when they first begin to set their mind on enlightenment to as long as their Dharma endures—attributes comprising the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and all other attributes, up to and including the immeasurable attributes of the buddhas, as well as all the roots of virtuous action of all beings, as many as there are—then they should rejoice as follows: ‘Just like liberation are physical forms. Just like liberation are feelings. Just like liberation are perceptions, formative predispositions, and consciousness. Just like liberation are the sense fields, the sensory elements, and the links of dependent origination.F.160.a Just like liberation is the perfection of generosity. Just like liberation are the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Just like liberation are the emptiness of internal phenomena and the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Just like liberation are the thirty-seven factors conducive to enlightenment. Just like liberation are the truths of the noble ones. Just like liberation are the meditative concentrations, the immeasurable attitudes, and the formless absorptions. Just like liberation are the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers.

Just like liberation are the meditative stabilities and the dhāraṇī gateways. Just like liberation are the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Just like liberation is seeing the wisdom of liberation. Just like liberation is the aggregate of seeing the wisdom of liberation. Just like liberation is resolution. Just like liberation is rejoicing. Just like liberation are the Dharmas of the past, future, and present. Just like liberation are those lord buddhas. Just like liberation is the final nirvāṇa of those lord buddhas. Just like liberation are the śrāvakas of those lord buddhas F.160.b and the final nirvāṇa of those śrāvakas. Just like liberation are the pratyekabuddhas and the final nirvāṇa of those pratyekabuddhas. Just like liberation is the reality of those lord buddhas. Just like liberation is the reality of those śrāvakas and pratyekabuddhas. Just like liberation is the reality of all phenomena!’

“So it is that on the basis of the reality of phenomena that are without attachment, without bondage, without liberation, without fixation, and without afflictive mental states, and the reality in which phenomena are nonarising, uncreated, unoriginated, and unceasing, the dedication should be made to unsurpassed, complete enlightenment, because there is no change and there is no decay.

“Subhūti, this is the best of the rejoicing of bodhisattva great beings. This is the rejoicing that is equal to the unequaled, [and so forth]. Subhūti, bodhisattva great beings who possess this rejoicing will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. {Ki.II-III: 142}

“Moreover, Subhūti, suppose any noble sons or noble daughters following the vehicle of the bodhisattvas should serve, respect, honor, and worship with food, alms, bedding, medicines for the treatment of disease, many resources, and many comforts the tathāgatas, arhats, completely awakened buddhas and their saṅghas of śrāvakas—that is to say, the lord buddhas and their communities of śrāvakas, as many as are alive at present, teaching the Dharma in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and the lord buddhas and their communities of śrāvakas, as many as are alive at present, teaching the Dharma in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā—and F.161.a suppose, even after those lord buddhas had passed into final nirvāṇa, they were to engage in experiential cultivation in order to serve, respect, honor, and worship their pearl relics, day and night, with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, and suppose they were to maintain ethical discipline by way of apprehending, cultivate tolerance by way of apprehending, undertake perseverance by way of apprehending, be absorbed in meditative concentration by way of apprehending, and cultivate wisdom by way of apprehending. In contrast to them, when noble sons or noble daughters who have entered into unsurpassed, complete enlightenment practice the perfection of generosity without apprehending anything, and practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom without apprehending anything, if they dedicate those roots of virtuous action to unsurpassed, complete enlightenment with skill in means, then the accumulated merit of the former will not even come close to matching a hundredth part of their accumulated merit and accumulated virtue; nor will it match it in any quality [and so forth].

This dedication is said to be the best, it is said to be the highest, [and so forth].

“Subhūti, when bodhisattva great beings practice the perfection of generosity, and F.161.b practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, without apprehending anything, they should dedicate those roots of virtuous action to unsurpassed, complete enlightenment, with skill in means.”

Chapter 25

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.^[303] 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 F.162.a is the mother of bodhisattva great beings,{Ki.II-III: 143} 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,^[304] 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,F.162.b 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,^[305] 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, F.163.a 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, {Ki.II-III: 144} 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, F.163.b 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.F.164.a 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.{Ki.II-III: 145} 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 F.164.b 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, F.165.a “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. {Ki.II-III: 146} 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. F.165.b 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,F.166.a 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,F.166.b 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.”{Ki.II-III: 147}

“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,F.167.a 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. F.167.b 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.^[306]F.168.a 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, {Ki.II-III: 148} 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, F.168.b 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. F.169.a 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, F.169.b 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.”

Chapter 26: The Hells

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where did those bodhisattva great beings who are resolute in this profound perfection of wisdom pass away before coming into this world? For how long have those noble sons or noble daughters embarked on unsurpassed, complete enlightenment? How many tathāgatas, arhats, completely awakened buddhas have they honored? {Ki.II-III: 149} Are they genuinely and methodically^[307] resolute in this profound perfection of wisdom? How long have they practiced the perfection of generosity? How long have they practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, F.170.a the perfection of meditative concentration, and the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “those bodhisattva great beings have come into this world, and have been reborn in this world, after venerating immeasurable, countless tathāgatas, arhats, completely awakened buddhas, throughout the world systems of the ten directions. Śāradvatīputra, those bodhisattva great beings have practiced the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom for countless, immeasurable, and inestimable hundred billion trillions of eons. Over countless, immeasurable, and inestimable hundred billion trillions of eons, they have entered upon unsurpassed, complete enlightenment. That is to say, from the time when they first began to set their mind on enlightenment onward, they have practiced the perfection of generosity and then come into this world. [Similarly], they have practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and then come into this world. From that time onward they have venerated countless, immeasurable, inestimable, inconceivable, and incomparable tathāgatas, arhats, completely awakened buddhas, and then come into this world and taken rebirth in it. Śāradvatīputra, when those bodhisattva great beings see or hear this perfection of wisdom, they will think, ‘I have seen the Teacher.’ They will think, ‘I have heard the Teacher.’ Śāradvatīputra, those bodhisattva great beings F.170.b will pursue this perfection of wisdom, genuinely and methodically, in a nondual manner and without apprehending anything.”^[308]

Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, can the perfection of wisdom be heard or seen?”

“Subhūti, that is not the case!” replied the Blessed One. “Subhūti, the perfection of wisdom is not heard and it is not seen. Even the nature of the perfection of wisdom is neither heard nor seen. Owing to the inanimate nature of phenomena, they neither hear nor see the perfection of wisdom. Similarly, owing to the inanimate nature of phenomena, they neither hear nor see the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. Owing to the inanimate nature of phenomena, they neither hear nor see the emptiness of internal phenomena. Owing to the inanimate nature of phenomena, they neither hear nor see [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Owing to the inanimate nature of phenomena, they neither hear nor see the applications of mindfulness. Owing to the inanimate nature of phenomena, they neither hear nor see the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. Owing to the inanimate nature of phenomena, they neither hear nor see 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, or the extrasensory powers. Owing to the inanimate nature of phenomena, they neither hear nor see the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas,F.171.a the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. Owing to the inanimate nature of phenomena, they neither hear nor see the fruit of entering the stream to nirvāṇa.

Owing to the inanimate nature of phenomena, they neither hear nor see the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. Owing to the inanimate nature of phenomena, they neither hear nor see knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas.”B38

“Blessed Lord, how long have bodhisattva great beings who persevere in this profound perfection of wisdom engaged in its practice?” {Ki.II-III: 150}

“Subhūti,” replied the Blessed One, “here there is a distinction that must be explained. Subhūti, there are some bodhisattva great beings who, commencing from the time when they first begin to set their mind on enlightenment, persevere in this profound perfection of wisdom without apprehending anything, and [similarly] persevere in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They do not abandon anything at all because they see neither increase nor decrease. They are never separated from the six perfections, and they are never separated from the lord buddhas. They will even accomplish those roots of virtuous action by which they seek to serve, respect, honor, and worship the lord buddhas, simply by setting their minds upon them. F.171.b They travel from buddhafield to buddhafield and are never reborn in the womb of a mother. They are never separated from the extrasensory powers and they do not associate with afflicted mental states. They do not coexist with the mindsets of the śrāvakas or pratyekabuddhas. They are styled as bringing beings to maturity, refining the buddhafields and traveling from buddhafield to buddhafield. Subhūti, such bodhisattva great beings persevere in this profound perfection of wisdom.

“On the other hand, Subhūti, there are some noble sons or noble daughters following the vehicle of the bodhisattvas who have seen many hundreds of buddhas, many thousands of buddhas, many hundred million trillions of buddhas, and who, in their presence, have given gifts, maintained ethical discipline, cultivated tolerance, undertaken perseverance, developed meditative concentration, and cultivated wisdom, all by way of apprehending. When this profound perfection of wisdom was being revealed, they departed elsewhere from the assembly. When this profound perfection of wisdom was being revealed, those noble sons or noble daughters following the vehicle of the bodhisattvas departed elsewhere from the presence of those lord buddhas, without honoring them. If you ask why, it is because those noble sons or noble daughters following the vehicle of the bodhisattvas, who departed elsewhere from the assembly when this profound perfection of wisdom was being revealed, even at the present time depart elsewhere from the assembly when this profound perfection of wisdom is revealed. They do not practice harmoniously, with body and mind.F.172.a They have accrued deeds that obscure wisdom. By engaging in and accruing deeds that obscure wisdom, when this profound perfection of wisdom is revealed, they abandon it. By abandoning this perfection of wisdom they abandon the all-aspect omniscience of the lord buddhas of the past, the future, and the present. Those who have engaged in and accrued deeds that emerge from the abandoning of all-aspect omniscience have engaged in and accrued deeds that are destitute of the Dharma. Those who have engaged in and accrued deeds that are destitute of the Dharma will roast^[309] among the denizens of the hells for many years, for many hundreds of years,{Ki.II-III: 151} for many thousands of years, and for many hundred billion trillions of years.

“Then they will proceed from being denizens of great hells to being denizens of more great hells, and, when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, and they will be destroyed by wind. Even when they are destroyed in that manner by infernos, when they are destroyed by water or destroyed by wind, they will be cast among the denizens of the great hells in other world systems. They will be cast there and burned there. Even having been cast there and reborn there, they will proceed from being denizens of great hells to being denizens of more great hells, and when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, or they will be destroyed by wind. And even when they are destroyed by infernos, destroyed by water, or destroyed by wind in that manner,F.172.b they will again be cast among the denizens of the great hells in the eastern direction, and they will be cast among the denizens of the great hells in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. In them, too, they will proceed from being denizens of great hells to being denizens of more great hells, and once again they will be destroyed by infernos, destroyed by water, or destroyed by wind. And when they have been destroyed by infernos, destroyed by water, or destroyed by wind in that manner, they will pass away and be reborn here in this world because their past actions in destroying the Dharma will still not have been exhausted. Yet again they will proceed from the being denizens of great hells to being denizens of more great hells, and having been born there, they will once again experience the sufferings of the denizens of the great hells.

There they will endure the sufferings of the denizens of the hells until they have again been destroyed by infernos, destroyed by water, or destroyed by wind.

“Even after they have been destroyed by infernos, destroyed by water, or destroyed by wind, they will pass away and be reborn in the world systems of the eastern direction, equal in fortune to creatures of the animal realms, and they will be reborn in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, equal in fortune to creatures of the animal realms.

“Then again, they will be reborn in the worlds of Yama, in the world systems of all the ten directions, and, having been reborn in them, they will experience many sufferings. Once the karma [associated with such sufferings] has been exhausted, even though in some cases they might acquire a human birth, through the ripening of the past actions that they indulged in, accrued, accomplished, completed, and perfected in destroying the Dharma, wherever they are reborn, F.173.a they will be born into families of the blind, they will be born into families of refuse scavengers, they will be born into families of outcastes, and they will be born into families of reed makers. Being reborn in those states, they will be blind, lame, without a nose, without a tongue, without arms, without legs, leprous, with white-blotched skin, or decrepit. They will always be reborn in places where the word buddha is nonexistent, where the word Dharma is nonexistent, and where the word saṅgha is nonexistent.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, compared to this indulging in and accruing of deeds that would destroy the Dharma, are not even the five inexpiable crimes no more than a pale reflection?”

“Śāradvatīputra,” replied the Blessed One, “when this profound perfection of wisdom is revealed and explained, they think they should abandon it, saying, ‘We should not train in this! This is not the Dharma! This is not the Vinaya! {Ki.II-III: 152} This is not the teaching of the Teacher! This has not been spoken by the tathāgatas, arhats, completely awakened buddhas!’ They themselves abandon it, and they also render other beings irresolute. They themselves injure their own thoughts, and then injure the thoughts of others. They themselves poison their own thoughts, and then they delight in poisoning the thoughts of others. They themselves have squandered opportunities and they delight in squandering the opportunities of others. They themselves wish to abandon the profound perfection of wisdom owing to their unknowing and ignorance, and they also induce others to do so. Compared to this indulging in and accruing of deeds that would destroy the Dharma, even the five inexpiable crimes are indeed but a pale reflection! F.173.b

“Śāradvatīputra, I do not permit such individuals even to hear it, let alone encounter it, let alone associate with it! I do not mention it. If you ask why, Śāradvatīputra, you should know that such individuals defame the Dharma. Śāradvatīputra, you should know that such individuals have bad intentions and they side with evil. Śāradvatīputra, those who think they should hear the words of such individuals, or think they should trust in them, will also be destitute on account of their unseemly fears.

“Śāradvatīputra, you should know that those who defame the perfection of wisdom defame the Dharma. You should know that they become denizens of the hells or the animal realm, or become inhabitants of the world of Yama.”

“Blessed Lord, the Blessed One has not yet spoken of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not speak of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma! If you ask why, anyone hearing the description of the physical states of those individuals who have defamed the Dharma would immediately vomit blood, die, experience life-threatening sufferings, be pained with sorrow, or become shriveled and withered like stalks that have been scythed. If indeed one were to hear the description of the physical states of individuals who are born in these inferior realms, there would be so much evil! Such are their physical states!” With these words, the Blessed One refused to take the opportunity put by the venerable Śāradvatīputra.

“Blessed Lord, so that it will be apparent to living beings of the future, please reveal what sorts of physical bodies will be obtained by individuals who defame the Dharma through having indulged in and accrued the karma that would destroy the Dharma!”

“Śāradvatīputra,” replied F.174.a the Blessed One, “those individuals who have indulged in, accrued, completed, perfected, acquired, and fulfilled deeds that would destroy the Dharma will experience sufferings among the denizens of the hells over a long period of time. They will experience sufferings among animals for a long time and they will experience sufferings in the world of Yama for a long time. Such should be made apparent to living beings of the future.”

“Blessed Lord, it will be so! Sugata, it will be so! Blessed Lord, on that very basis, individuals of the spiritual family who are of positive disposition will abandon such errors and they will not abandon the Dharma, even for the sake of their own lives, saying, ‘Would that we might not experience such sufferings!’ ”

Thereupon, the venerable Subhūti said to the Blessed One, {Ki.II-III: 153} “Blessed Lord, if noble sons or noble daughters were to hear this description of the errors of those individuals who abandon the Dharma, they should be absolutely restrained in their physical, verbal, and mental actions, saying, ‘Otherwise we shall experience such sufferings in inferior existences! We shall not behold the tathāgatas. We shall not hear the Dharma. We shall not even respect or venerate the saṅgha. We shall be born in buddhafields where a buddha has not yet appeared. We shall become impoverished. We shall become extremely avaricious!’ and so on.”

Again, the venerable Subhūti addressed the Blessed One: “Blessed Lord, those who have indulged in and accrued negative actions of speech have indulged in and accrued deeds that would destroy the Dharma.”

The Blessed One then said, “Subhūti, those who have indulged in and accrued negative deeds of speech F.174.b have indulged in and accrued deeds that would destroy the Dharma. Subhūti, there are deluded persons who intend to defame this perfection of wisdom and intend to reject it. However, these will not go forth according to the Dharma and the Vinaya.^[310] Subhūti, by defaming and rejecting the perfection of wisdom, they defame and reject the enlightenment of the lord buddhas. By defaming and rejecting the enlightenment of the buddhas, they defame and reject the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas of the past, the future, and the present. By defaming and rejecting all-aspect omniscience, they defame and reject the Dharma. By defaming and rejecting the Dharma, they reject the saṅgha. By rejecting the saṅgha, they reject the genuine view concerning the world. By rejecting the genuine view concerning the world, they reject the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They reject the emptiness of internal phenomena, and they reject [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They reject the four applications of mindfulness, and they reject [the other causal attributes], up to and including the noble eightfold path. They reject the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions. They reject the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the five extrasensory powers.

They reject all the meditative stabilities,F.175.a all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They reject knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience. By rejecting all-aspect omniscience, they acquire an inestimable, incalculable, and immeasurable mass of demerit. By acquiring an inestimable, incalculable, and immeasurable mass of demerit, they experience inestimable, incalculable, and immeasurable sufferings and discomforts among the denizens of the hells, among animals, and among anguished spirits.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, in what ways do those deluded persons who reject this profound perfection of wisdom, actually reject it?”

“Subhūti,” replied the Blessed One, “those deluded persons reject the perfection of wisdom in four ways.”

“What are the four ways?”

The Blessed One replied, “Those deluded persons who reject this profound perfection of wisdom are under the influence of Māra, and as a result of that first cause, Subhūti, they reject this profound perfection of wisdom. They have no conviction, faith, or devotion with respect to profound attributes, and as a result of that second cause they reject this profound perfection of wisdom. Subhūti, those deluded persons fall into the clutches of evil associates, {Ki.II-III: 154} lack perseverance, and are fixated on the five aggregates, and as a result of that third cause they reject this profound perfection of wisdom. Subhūti, F.175.b those deluded persons conduct themselves in ways imbued with hatred, praising themselves and deprecating others, and as a result of that fourth cause they reject this profound perfection of wisdom. Subhūti, in these four ways deluded persons reject this profound perfection of wisdom.”

“Blessed Lord, it is difficult for those who lack perseverance, who are without the roots of virtuous action, and who are in the clutches of evil associates to have devotion to this profound perfection of wisdom.”

“Subhūti, it is so!” replied the Blessed One. “It is difficult for those who lack perseverance, who are without the roots of virtuous action, and who have fallen into in the clutches of evil associates to have devotion to this profound perfection of wisdom.”

“Blessed Lord, how profound is that perfection of wisdom, for which it is difficult to have devotion in that manner?”

“Subhūti,” replied the Blessed One, “physical forms are neither fettered nor liberated. If you ask why, Subhūti, in physical forms the absence of inherent existence is still physical forms. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, in consciousness [and so forth], the absence of inherent existence is still consciousness [and so forth]. Subhūti, the sense fields, the sensory elements, and the links of dependent origination are neither fettered nor liberated. If you ask why, in the links of dependent origination [and so forth], the absence of inherent existence is still the links of dependent origination [and so forth].

“Subhūti, the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, in the perfection of generosity the absence of inherent existence is still the perfection of generosity. Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. F.176.a If you ask why, Subhūti, in the perfection of wisdom [and so forth], the absence of inherent existence is still the perfection of wisdom [and so forth].

“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of internal phenomena the absence of inherent existence is still the emptiness of internal phenomena. Subhūti, the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of external phenomena the absence of inherent existence is still the emptiness of external phenomena. Subhūti, the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of external and internal phenomena the absence of inherent existence is still the emptiness of external and internal phenomena. Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of the essential nature of nonentities [and so forth], the absence of inherent existence is still the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, the four applications of mindfulness are neither fettered nor liberated. If you ask why, Subhūti, in the four applications of mindfulness the absence of inherent existence is still the four applications of mindfulness. Subhūti, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are neither fettered nor liberated. If you ask why, Subhūti, in the noble eightfold path [and so forth], the absence of inherent existence is still the noble eightfold path [and so forth].

“Subhūti, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are neither fettered nor liberated. If you ask why, Subhūti, in the formless absorptions [and so forth], the absence of inherent existence is still the formless absorptions [and so forth]. Subhūti, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, F.176.b wishlessness, and the extrasensory powers are neither fettered nor liberated. If you ask why, Subhūti, in the extrasensory powers [and so forth], the absence of inherent existence is still the extrasensory powers [and so forth]. Subhūti, 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 are neither fettered nor liberated. If you ask why, Subhūti, in the distinct qualities of the buddhas [and so forth], the absence of inherent existence is still the distinct qualities of the buddhas [and so forth]. Subhūti, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience are neither fettered nor liberated. If you ask why, Subhūti, in all-aspect omniscience [and so forth], the absence of inherent existence is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the past limits of physical forms are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still physical forms. Subhūti, the past limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still consciousness [and so forth]. Subhūti, the past limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the future limits of physical forms are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still physical forms. Subhūti, the future limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still consciousness [and so forth]. {Ki.II-III: 155} Subhūti, the future limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. F.177.a If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the present state of physical forms is neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present state, though without entity, is still physical forms. Subhūti, the present states of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present states, though without entity, is still consciousness [and so forth]. Subhūti, the present states [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present states, though without entity, is still all-aspect omniscience [and so forth].”

“Blessed Lord, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.”

“Subhūti, so it is!” replied the Blessed One. “Subhūti, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.

“Moreover, Subhūti, the purity of physical forms is the purity of fruition. The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of fruition. The purity of the sense fields, sensory elements, and links of dependent origination is the purity of fruition. The purity of the perfection of generosity is the purity of fruition. F.177.b The purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is the purity of fruition. The purity of the emptiness of internal phenomena is the purity of fruition. The purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is the purity of fruition. The purity of the thirty-seven factors conducive to enlightenment is the purity of fruition. The purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is the purity of fruition. The purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is the purity of fruition. The purity of the meditative stabilities and the dhāraṇī gateways is the purity of fruition. The purity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is the purity of fruition. The purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience is the purity of fruition.

“Moreover, Subhūti, the purity of physical forms is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of physical forms. {Ki.II-III: 156} So it is that the purity of physical forms and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.178.a The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of consciousness [and so forth]. So it is that the purity of consciousness [and so forth] and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of all-aspect omniscience [and so forth]. So it is that the purity of all-aspect omniscience [and so forth] and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, the purity of the self is the purity of physical forms. The purity of physical forms is the purity of the self. So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of the self is the purity of feelings, perceptions, formative predispositions, and consciousness. The purity of consciousness [and so forth] is the purity of the self. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of the self is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of the self. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.178.b

“The purity of sentient beings, life forms, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers is the purity of physical forms. The purity of physical forms is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of beings [and so forth], up to and including viewers, is the purity of feelings, perceptions, formative predispositions and consciousness. The purity of consciousness [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of beings [and so forth], up to and including viewers, is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of the self, and the self is pure owing to the purity of physical forms. So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the self, and the self is pure owing to the purity of consciousness [and so forth]. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.179.a [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the self, and the self is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of physical forms. So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of desire, and desire is pure owing to the purity of physical forms. So it is that the purity of desire and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of desire, and desire is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of desire and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of hatred, and hatred is pure owing to the purity of physical forms. So it is that the purity of hatred and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.179.b [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of hatred, and hatred is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of hatred and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of delusion, and delusion is pure owing to the purity of physical forms. So it is that the purity of delusion and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of delusion, and delusion is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of delusion and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are utterly pure owing to the utter purity of desire, and desire is utterly pure owing to the utter purity of physical forms. So it is that the utter purity of desire and this utter purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of desire, and desire is pure owing to the utter purity of all-aspect omniscience [and so forth]. So it is that the utter purity of desire and this utter purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are utterly pure owing to the utter purity of hatred, and hatred is utterly pure owing to the utter purity of physical forms. So it is that the utter purity of hatred and this utter purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.180.a [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of hatred, and hatred is utterly pure owing to the utter purity of all-aspect omniscience [and so forth]. So it is that the utter purity of hatred and this utter purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are utterly pure owing to the utter purity of delusion, and delusion is utterly pure owing to the utter purity of physical forms. So it is that the utter purity of delusion and this utter purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of delusion, and delusion is utterly pure owing to the utter purity of all-aspect omniscience [and so forth]. So it is that the utter purity of delusion and this utter purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. {Ki.II-III: 157}

“Moreover, Subhūti, formative predispositions are pure owing to the purity of ignorance, and ignorance is pure owing to the purity of formative predispositions. So it is that the purity of ignorance and this purity of formative predispositions are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. Consciousness is pure owing to the purity of formative predispositions. Name and form are pure owing to the purity of consciousness. The six sense fields are pure owing to the purity of name and form. Sensory contact is pure owing to the purity of the six sense fields. Sensation is pure owing to the purity of sensory contact. Craving is pure owing to the purity of sensation. Grasping is pure owing to the purity of craving. The rebirth process is pure owing to the purity of grasping. Actual birth is pure owing to the purity of the rebirth process. Aging and death are pure owing to the purity of actual birth. [And in reverse], actual birth is pure owing to the purity of aging and death [and so forth]. F.180.b So it is that the purity of actual birth [and so forth] and this purity of aging and death [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The perfection of wisdom is pure owing to the purity of aging and death. Aging and death are pure owing to the purity of the perfection of wisdom. So it is that the purity of aging and death and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The perfection of meditative concentration is pure owing to the purity of the perfection of wisdom. The perfection of perseverance is pure owing to the purity of the perfection of meditative concentration. The perfection of tolerance is pure owing to the purity of the perfection of perseverance. The perfection of ethical discipline is pure owing to the purity of the perfection of tolerance. The perfection of generosity is pure owing to the purity of the perfection of ethical discipline. [And in reverse], the perfection of ethical discipline is pure owing to the purity of the perfection of generosity [and so forth]. So it is that the purity of the perfection of generosity [and so forth] and this purity of the perfection of ethical discipline [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The emptiness of internal phenomena is pure owing to the purity of the perfection of generosity, and the perfection of generosity is pure owing to the purity of the emptiness of internal phenomena. So it is that the purity of the perfection of generosity [and so forth] and this purity of the emptiness of internal phenomena are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The emptiness of external phenomena is pure owing to the purity of the emptiness of internal phenomena. The emptiness of external and internal phenomena is pure owing to the purity of the emptiness of external phenomena. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are pure owing to the purity of the emptiness of external and internal phenomena [and so forth]. F.181.a [And in reverse], the emptiness of the essential nature is pure owing to the purity of the emptiness of the essential nature of nonentities. So it is that the purity of the emptiness of the essential nature and this purity of the emptiness of the essential nature of nonentities are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The applications of mindfulness are pure owing to the purity of the emptiness of the essential nature of nonentities. The emptiness of the essential nature of nonentities is pure owing to the purity of the applications of mindfulness. So it is that the purity of the emptiness of the essential nature of nonentities and this purity of the applications of mindfulness are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The correct exertions are pure owing to the purity of the applications of mindfulness. The supports for miraculous ability are pure owing to the purity of the correct exertions. The faculties are pure owing to the purity of the supports for miraculous ability. The powers are pure owing to the purity of the faculties. The branches of enlightenment are pure owing to the purity of the powers. The path is pure owing to the purity of the branches of enlightenment. [And in reverse], the branches of enlightenment are pure owing to the purity of the path. So it is that the purity of the branches of enlightenment and this purity of the path are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The truths of the noble ones are pure owing to the purity of the path. The meditative concentrations are pure owing to the purity of the truths of the noble ones. The immeasurable attitudes are pure owing to the purity of the meditative concentrations. The formless absorptions are pure owing to the purity of the immeasurable attitudes. The eight aspects of liberation are pure owing to the purity of the formless absorptions.F.181.b The nine serial steps of meditative absorption are pure owing to the purity of the eight aspects of liberation. Emptiness, signlessness, and wishlessness are pure owing to the purity of the serial steps of meditative absorption. The extrasensory powers are pure owing to the purity of emptiness, signlessness, and wishlessness. The meditative stabilities are pure owing to the purity of the extrasensory powers. The dhāraṇī gateways are pure owing to the purity of the meditative stabilities. The powers of the tathāgatas are pure owing to the purity of the dhāraṇī gateways. The fearlessnesses are pure owing to the purity of the powers of the tathāgatas. The kinds of exact knowledge are pure owing to the purity of the fearlessnesses. The distinct qualities of the buddhas are pure owing to the purity of the kinds of exact knowledge. Knowledge of all the dharmas is pure owing to the purity of the distinct qualities of the buddhas.{Ki.II-III: 158} Knowledge of the path is pure owing to the purity of knowledge of all the dharmas. All-aspect omniscience is pure owing to the purity of knowledge of the path. [And in reverse], knowledge of the path is pure owing to the purity of all-aspect omniscience. So it is that the purity of knowledge of the path and this purity of all-aspect omniscience are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of physical forms. So it is that the purity of the perfection of wisdom, the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.182.a

“Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of consciousness [and so forth]. So it is that the purity of the perfection of wisdom, the purity of consciousness [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The eyes are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the eyes. So it is that the purity of the perfection of wisdom, the purity of the eyes, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The ears, nose, tongue, body, and mental faculty are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the mental faculty [and so forth]. So it is that the purity of the perfection of wisdom, the purity of the mental faculty [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Sights are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of sights. So it is that the purity of the perfection of wisdom, the purity of sights, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Sounds, odors, tastes, tangibles, and mental phenomena are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mental phenomena [and so forth]. So it is that the purity of the perfection of wisdom, the purity of mental phenomena F.182.b [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Visual consciousness is pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of visual consciousness. So it is that the purity of the perfection of wisdom, the purity of visual consciousness, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mental consciousness [and so forth]. So it is that the purity of the perfection of wisdom, the purity of mental consciousness [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Visually compounded sensory contact is pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of visually compounded sensory contact. So it is that the purity of the perfection of wisdom, the purity of visually compounded sensory contact, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mentally compounded sensory contact [and so forth]. F.183.a So it is that the purity of the perfection of wisdom, the purity of mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Feelings conditioned by visually compounded sensory contact are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of feelings conditioned by visually compounded sensory contact. So it is that the purity of the perfection of wisdom, the purity of feelings conditioned by visually compounded sensory contact, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“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, and feelings conditioned by mentally compounded sensory contact are pure owing to the purity of the perfection of wisdom. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the perfection of wisdom, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the perfection of generosity [and so forth], the purity of physical forms, F.183.b and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of consciousness [and so forth]. So it is that the purity of the perfection of generosity [and so forth], the purity of consciousness [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The eyes are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of the eyes. So it is that the purity of the perfection of generosity [and so forth], the purity of the eyes, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The ears, nose, tongue, body, and mental faculty are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of the mental faculty [and so forth]. So it is that the purity of the perfection of generosity [and so forth], the purity of the mental faculty [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Sights are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of sights. So it is that the purity of the perfection of generosity [and so forth], the purity of sights, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Sounds, odors, tastes, tangibles, and mental phenomena are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of mental phenomena [and so forth]. F.184.a So it is that the purity of the perfection of generosity [and so forth], the purity of mental phenomena [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Visual consciousness is pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of visual consciousness. So it is that the purity of the perfection of generosity [and so forth], the purity of visual consciousness, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of mental consciousness [and so forth]. So it is that the purity of the perfection of generosity [and so forth], the purity of mental consciousness [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Visually compounded sensory contact is pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of visually compounded sensory contact. So it is that the purity of the perfection of generosity [and so forth], the purity of visually compounded sensory contact, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and F.184.b mentally compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of mentally compounded sensory contact [and so forth]. So it is that the purity of the perfection of generosity [and so forth], the purity of mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Feelings conditioned by visually compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by visually compounded sensory contact. So it is that the purity of the perfection of generosity [and so forth], the purity of feelings conditioned by visually compounded sensory contact, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“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, and feelings conditioned by mentally compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth]. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the perfection of generosity [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of the emptiness of internal phenomena. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the emptiness of internal phenomena, the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, F.185.a and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the emptiness of internal phenomena. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the emptiness of internal phenomena, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the emptiness of the essential nature of nonentities [and so forth], the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the emptiness of the essential nature of nonentities [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of the applications of mindfulness. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the applications of mindfulness, the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the applications of mindfulness. F.185.b All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the applications of mindfulness, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of [the other causal attributes], up to and including the noble eightfold path. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the noble eightfold path [and so forth], the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of [the other causal attributes], up to and including the noble eightfold path. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the noble eightfold path [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion,F.186.a and the distinct qualities of the buddhas. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the distinct qualities of the buddhas [and so forth], the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the distinct qualities of the buddhas [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of the fruit of entering the stream to nirvāṇa. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of the fruit of entering the stream to nirvāṇa, the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. B39

“[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the fruit of entering the stream to nirvāṇa. F.186.b All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of the fruit of entering the stream to nirvāṇa, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of individual enlightenment [and so forth], the purity of physical forms, and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of individual enlightenment [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of knowledge of the path. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of knowledge of the path, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.187.a [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of knowledge of the path. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of knowledge of the path, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity [of all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of all-aspect omniscience. All-aspect omniscience [and so forth] are pure owing to the purity of physical forms. So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience. All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of all-aspect omniscience. The perfection of wisdom is pure owing to the purity of physical forms. So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. F.187.b Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of all-aspect omniscience. The perfection of wisdom is pure owing to the purity of consciousness [and so forth]. So it is that the purity of all-aspect omniscience, the purity of consciousness [and so forth], and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience. The perfection of wisdom is pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of all-aspect omniscience. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are pure owing to the purity of physical forms. So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of the perfection of generosity [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth]. F.188.a So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of the perfection of generosity [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, unconditioned phenomena are pure owing to the purity of conditioned phenomena. [Conditioned phenomena are pure owing to the purity of unconditioned phenomena].^[311] So it is that the purity of conditioned phenomena and this purity of unconditioned phenomena are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. {Ki.II-III: 159}

“Moreover, Subhūti, the future and the present are pure owing to the purity of the past. So it is that the purity of the past, the purity of the future, and the purity of the present are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The past and the present are pure owing to the purity of the future. So it is that the purity of the future, and the purity of the past and the present, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“The past and the future are pure owing to the purity of the present. So it is that the purity of the present, and the purity of the past and the future, are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

Chapter 27: The Purity of All the Dharmas

Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

“That is due to absolute purity,” replied the Blessed One.

“Due to the absolute purity of what is it that purity is profound?”

“Śāradvatīputra,” replied the Blessed One,F.188.b “purity is profound due to the [absolute] purity of physical forms. Purity is profound due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is profound due to the [absolute] purity of the eyes. Purity is profound due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is profound due to the [absolute] purity of sights. Purity is profound due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is profound due to the [absolute] purity of visual consciousness. Purity is profound due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is profound due to the [absolute] purity of visually compounded sensory contact. Purity is profound due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is profound due to the [absolute] purity of 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, and feelings conditioned by mentally compounded sensory contact. Purity is profound due to the [absolute] purity of the earth element. Purity is profound due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element.

Purity is profound due to the [absolute] purity of ignorance. Purity is profound due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields,F.189.a sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is profound due to the [absolute] purity of the perfection of generosity. Purity is profound due to the [absolute] purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Purity is profound due to the [absolute] purity of the emptiness of internal phenomena. Purity is profound due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is profound due to the [absolute] purity of the applications of mindfulness. Purity is profound due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is profound due to the [absolute] purity 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. Purity is profound due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”

Śāradvatīputra then said, “Blessed Lord, purity is illuminating.”

“That is due to absolute purity,” replied the Blessed One.

“Due to the [absolute] purity of what is it that purity is illuminating?” asked Śāradvatīputra. F.189.b

“Śāradvatīputra,” replied the Blessed One, “purity is illuminating due to the [absolute] purity of physical forms. Purity is illuminating due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is illuminating due to the [absolute] purity of the eyes. Purity is illuminating due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is illuminating due to the [absolute] purity of sights. Purity is illuminating due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is illuminating due to the [absolute] purity of visual consciousness. Purity is illuminating due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is illuminating due to the [absolute] purity of visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of 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, and feelings conditioned by mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of the earth element. Purity is illuminating due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element.

F.190.a Purity is illuminating due to the [absolute] purity of ignorance. Purity is illuminating due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is illuminating due to the [absolute] purity of the perfection of wisdom. Purity is illuminating due to the [absolute] purity of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. Purity is illuminating due to the [absolute] purity of the emptiness of internal phenomena. Purity is illuminating due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is illuminating due to the [absolute] purity of the applications of mindfulness. Purity is illuminating due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Purity is illuminating due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. Purity is illuminating due to the [absolute] purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. Purity is illuminating due to the [absolute] purity of the meditative stabilities, the dhāraṇī gateways,{Ki.II-III: 160} the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Purity is illuminating due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path,F.190.b and all-aspect omniscience.”

“Blessed Lord! Purity is not having rebirth.”

“That is due to absolute purity,” replied the Blessed One.

“Blessed Lord, due to what not having rebirth is not having rebirth purity?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “due to physical forms not passing away and not having rebirth this is purity. Due to feelings, perceptions, formative predispositions, and consciousness not passing away and not having rebirth this is purity. Due to [all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, not passing away and not having rebirth this is purity.”

“Blessed Lord, purity is not having affliction.”

“That is due to absolute purity,” replied the Blessed One.

“Blessed Lord, due to what not having affliction is purity not having affliction?”

The Blessed One replied, “It is due to the natural luminosity of physical forms that purity is not having affliction. It is due to the natural luminosity of feelings, perceptions, formative predispositions, and consciousness that purity is not having affliction. It is due to the natural luminosity [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that purity is not having affliction.”

“Blessed Lord, purity is neither attained nor is it manifestly realized.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, pertaining to what is purity neither attained nor manifestly realized?” F.191.a

“Śāradvatīputra,” replied the Blessed One, “purity pertains to physical forms that are neither attained nor manifestly realized. Purity pertains to feelings, perceptions, formative predispositions, and consciousness that are neither attained nor manifestly realized. Purity pertains [to all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that are neither attained nor manifestly realized.”

“Blessed Lord, purity has not been brought into being.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, regarding what has purity not been brought into being?”

“Śāradvatīputra,” replied the Blessed One, “purity regards the not being brought into being of physical forms. Purity regards the not being brought into being of feelings, perceptions, formative predispositions, and consciousness. Purity regards the not being brought into being [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience.”

“Blessed Lord, purity is not subject to rebirth in the realm of desire.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not subject to rebirth in the realm of desire?”

“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of desire is naturally nonapprehensible.” {Ki.II-III: 161}

“Blessed Lord, purity is not subject to rebirth in the realm of form.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not subject to rebirth in the realm of form?”

“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of form is naturally nonapprehensible.”

“Blessed Lord, purity F.191.b is not subject to rebirth in the realm of formlessness.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not subject to rebirth in the realm of formlessness?”

“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of formlessness is naturally nonapprehensible.”

“Blessed Lord, purity is not cognizant.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not cognizant?”

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant due to the inanimate nature of phenomena.”

“Blessed Lord, purity is not cognizant of physical forms.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not cognizant of physical forms?”

“Purity is not cognizant of physical forms owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.

“Blessed Lord, purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not cognizant of feelings, perceptions, formative predispositions, or consciousness?”

“Purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.

“Blessed Lord, purity is not cognizant of anything.” F.192.a

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how is purity not cognizant of anything?”

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of anything owing to the emptiness of intrinsic defining characteristics.”

“Blessed Lord! The perfection of wisdom neither helps nor hinders all-aspect omniscience.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how does the perfection of wisdom neither help nor hinder all-aspect omniscience?” {Ki.II-III: 162}

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom neither helps nor hinders all-aspect omniscience owing to the presence of reality’s expanse.”

“Blessed Lord, the purity of the perfection of wisdom does not appropriate anything at all.”

“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, how does the purity of the perfection of wisdom not appropriate anything at all?”

“Śāradvatīputra,” replied the Blessed One, “the purity of the perfection of wisdom does not appropriate anything at all because reality’s expanse is unmoving.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the purity of physical forms is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of physical forms due to the purity of the self?”

“Subhūti,” replied the Blessed One, F.192.b “that is due to absolute purity. Absolute purity denotes that physical forms are nonexistent, owing to the nonexistence of the self.”

“Blessed Lord, the purity of feelings, perceptions, formative predispositions, and consciousness is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of feelings, perceptions, formative predispositions, and consciousness due to the purity of the self?”

“Subhūti,” replied the Blessed One, “that is due to absolute purity. Absolute purity denotes that feelings, perceptions, formative predispositions, and consciousness are nonexistent, owing to the nonexistence of the self.”

“Blessed Lord, the purity of the sense fields, the sensory elements, and the links of dependent origination is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of the sense fields, the sensory elements, and the links of dependent origination due to the purity of the self?”

“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the sense fields, the sensory elements, and the links of dependent origination are nonexistent, owing to the nonexistence of the self.”

“Blessed Lord, the purity of the perfection of generosity is due to the purity of the self. Blessed Lord, the purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is due to the purity of the self. Blessed Lord, the purity of the emptiness of internal phenomena is due to the purity of the self. Blessed Lord, the purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is due to the purity of the self. F.193.a Blessed Lord, the purity of the applications of mindfulness is due to the purity of the self. Blessed Lord, the purity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is due to the purity of the self. Blessed Lord, the purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is due to the purity of the self. Blessed Lord, the purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is due to the purity of the self. Blessed Lord, the purity of the meditative stabilities and the dhāraṇī gateways is due to the purity of the self. Blessed Lord, the purity of the powers of the tathāgatas, the fearlessnesses, and the kinds of exact knowledge is due to the purity of the self. Blessed Lord, the purity of the eighteen distinct qualities of the buddhas is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 163}

“Blessed Lord, why is the purity of the eighteen distinct qualities of the buddhas [and so forth] due to the purity of the self?”

“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the eighteen distinct qualities of the buddhas [and so forth] are nonexistent, owing to the nonexistence of the self.”

“Blessed Lord, the purity of the fruit of entering the stream to nirvāṇa is due to the purity of the self. Blessed Lord, the purity of the fruit of being destined for only one more rebirth is due to the purity of the self. F.193.b Blessed Lord, the purity of the fruit of no longer being subject to rebirth is due to the purity of the self. Blessed Lord, the purity of arhatship is due to the purity of the self. Blessed Lord, the purity of individual enlightenment is due to the purity of the self. Blessed Lord, the purity of enlightenment is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of the fruit of entering the stream to nirvāṇa due to the purity of the self? Why is the purity of the fruit of being destined for only one more rebirth due to the purity of the self? Why is the purity of the fruit of no longer being subject to rebirth due to the purity of the self? Why is the purity of arhatship and individual enlightenment due to the purity of the self?”

“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.

“Blessed Lord, the purity of knowledge of the path is due to the purity of the self. Blessed Lord, the purity of all-aspect omniscience is due to the purity of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of knowledge of the path due to the purity of the self? Why is the purity of all-aspect omniscience due to the purity of the self?”

“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.

“Blessed Lord, nonduality and purity are neither to be attained nor clearly realized.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why are nonduality and purity neither to be attained nor clearly realized?” F.194.a

“That is because there is neither affliction nor purification,” replied the Blessed One.

“Blessed Lord, the limitlessness of physical forms is due to the limitlessness of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of the limitlessness of physical forms due to the limitlessness of the self?”

“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

“Blessed Lord, the limitlessness of feelings, perceptions, formative predispositions, and consciousness is due to the limitlessness of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of the limitlessness of feelings, perceptions, formative predispositions, and consciousness due to the limitlessness of the self?”

“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

“Blessed Lord, the limitlessness of [other phenomena, attributes, and attainments], up to and including all-aspect omniscience, is due to the limitlessness of the self.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is the purity of the limitlessness of all-aspect omniscience [and so forth] due to the limitlessness of the self?”

“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

“Blessed Lord, it is the perfection of wisdom of the bodhisattva great beings through which this is realized.”

“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 164}

“Blessed Lord, F.194.b why is it the perfection of wisdom of the bodhisattva great beings through which this is realized?”

“Subhūti, it is so owing to knowledge of the path,”^[312] replied the Blessed One. {Ki.II-III: 165}

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they do not dwell on the near shore, the far shore, or the midstream between these two, this denotes the perfection of wisdom that bodhisattva great beings have.”

“Subhūti, that is due to absolute purity,” replied the Blessed One.

“Blessed Lord, why is it that when bodhisattva great beings practice the perfection of wisdom, they do not dwell on the near shore, the far shore, or the midstream between these two, and are [therefore] absolutely pure?”

“Subhūti, this is owing to the sameness of the three times,” replied the Blessed One.

“Blessed Lord, noble sons or noble daughters who follow the vehicle of the bodhisattvas but lack skillful means will perceive this perfection of wisdom by way of apprehending; they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”

“Subhūti, it is so,” replied the Blessed One. “Excellent, Subhūti, excellent! Subhūti, this indeed denotes attachment to names and attachment to signs!”

“Blessed Lord, how does this denote attachment to names and attachment to signs?”

“Subhūti,” replied the Blessed One, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a name or grasp it as a sign, then, in grasping the perfection of wisdom as a name or as a sign, they will be attached to the perfection of wisdom, for which reason F.195.a they will undervalue the perfection of wisdom and abandon the perfection of wisdom. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a sign, and, having grasped it as a sign, give rise to conceits on the basis of the perfection of wisdom, then, in making assumptions on the basis of the perfection of wisdom, they will be attached to the perfection of wisdom, for which reason they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”

Subhūti then said, “Blessed Lord, how wonderful it is that this perfection of wisdom has been eloquently explained and excellently revealed in that manner to bodhisattva great beings, and that they are neither attached nor unattached to it!” {Ki.II-III: 166}

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment that bodhisattva great beings might have and what is their nonattachment?”

“Venerable Śāradvatīputra,” replied Subhūti, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that physical forms are empty, then they are attached. If they perceive that feelings, perceptions, formative predispositions, and consciousness are empty, then they are attached. If they perceive that the sense fields, the sensory elements, and the links of dependent origination are empty, then they are attached. If they perceive that the perfection of generosity is empty, then they are attached. If they perceive that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty, then they are attached. If they perceive that the emptiness of internal phenomena is empty, then they are attached. If they perceive that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty, then they are attached.F.195.b If they perceive that the applications of mindfulness are empty, then they are attached. If they perceive that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty, then they are attached. If they perceive that the truths of the noble ones are empty, then they are attached. If they perceive that the meditative concentrations, the immeasurable attitudes, and the formless absorptions are empty, then they are attached. If they perceive that the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are empty, then they are attached. If they perceive that the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty, then they are attached.

If they perceive that [the attainments], up to and including all-aspect omniscience, are empty, then they are attached.

“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that phenomena of the past are phenomena of the past, then they are attached. If they perceive that phenomena of the future are phenomena of the future, then they are attached. If they perceive that phenomena of the present are phenomena of the present, then they are attached.

“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas practice the perfection of generosity by way of apprehending, commencing from the time when they first begin to set their mind on enlightenment, then they are attached; and if they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [in that apprehending manner], then they are attached.

“If they practice the emptiness of internal phenomena [in that apprehending manner], then they are attached. F.196.a If they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [in that apprehending manner], then they are attached. If they practice the applications of mindfulness [in that apprehending manner], then they are attached. If they practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in that apprehending manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in apprehending that manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, {Ki.II-III: 167} and the extrasensory powers [in that apprehending manner], then they are attached. If they practice the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas [in that apprehending manner], then they are attached. If they practice [the attainments], up to and including all-aspect omniscience, [in that apprehending manner], then they are attached.

“Venerable Śāradvatīputra, you also asked, ‘What is the nonattachment of bodhisattva great beings who practice the perfection of wisdom?’ Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, do not perceive that physical forms are physical forms. They do not perceive that feelings, perceptions, formative predispositions, and consciousness are consciousness [and so forth]. They do not perceive that phenomena of the past are phenomena of the past. They do not perceive that phenomena of the future are phenomena of the future. They do not perceive that phenomena of the present are phenomena of the present.

“Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, F.196.b do not think, ‘I should give a gift! I should give this sort of gift to that person!’; or ‘I should maintain ethical discipline! I should maintain this sort of ethical discipline!’; or ‘I should cultivate tolerance! I should cultivate this sort of tolerance!’; or ‘I should undertake perseverance! I should undertake this sort of perseverance!; or ‘I should be absorbed in meditative concentration! I should be absorbed in this sort of meditative concentration!’; or ‘I should cultivate wisdom! I should cultivate this sort of wisdom!’; or ‘I should generate merit! I should generate this sort of merit! I should generate this much merit!’; or ‘I should enter a bodhisattva’s full maturity. I should purify the buddhafields!’; or ‘I should attain all-aspect omniscience!’

“Venerable Śāradvatīputra, for bodhisattva great beings, skilled in means, who practice the perfection of wisdom, all such conceptual thoughts are nonexistent and will not come about owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of that which is beyond extremes, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities.

“Venerable Śāradvatīputra, F.197.a these are indicative of the nonattachment of bodhisattva great beings, skilled in means, who practice the perfection of wisdom.”

Thereupon Śakra, mighty lord of the gods, asked the venerable Subhūti, “Blessed Subhūti, how can one say that noble sons or noble daughters who follow the vehicle of the bodhisattvas would be attached?”

The venerable Subhūti replied to Śakra, mighty lord of the gods, “Kauśika, when noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive thoughts; perceive the perfection of generosity; perceive the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; and when they perceive the emptiness of internal phenomena, perceive the emptiness of external phenomena, perceive the emptiness of external and internal phenomena, and perceive [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; when they perceive the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; when they perceive the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; when they perceive the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers; when they perceive the meditative stabilities and the dhāraṇī gateways; when they perceive the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct attributes of the buddhas; when they perceive the transcendent lord buddhas;F.197.b and when they perceive the virtuous actions that give rise to buddhahood, and then amassing all these roots of virtuous action, assimilate them and dedicate them to unsurpassed, complete enlightenment, while still perceiving that they are making this dedication—Kauśika, all these perceptions are indicative of the attachment that noble sons or noble daughters who follow the vehicle of the bodhisattvas might have.

When they are involved with such modes of attachment, they cannot practice the perfection of wisdom, which is without attachment. If you ask why, Kauśika, they are incapable of dedicating the intrinsic nature of physical forms, and they are incapable of dedicating the intrinsic nature of feelings, perceptions, formative predispositions, and consciousness. They are incapable of dedicating the intrinsic nature of the sense fields, the sensory elements, and the links of dependent origination. They are incapable of dedicating the intrinsic nature of the perfections. They are incapable of dedicating the intrinsic nature of all the aspects of emptiness. They are incapable of dedicating the intrinsic nature of the thirty-seven factors conducive to enlightenment. They are incapable of dedicating the intrinsic nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They are incapable of dedicating the intrinsic nature of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. They are incapable of dedicating the intrinsic nature of the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses,{Ki.II-III: 168} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They are incapable of dedicating the intrinsic nature of 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, and individual enlightenment. They are incapable of dedicating the intrinsic nature of knowledge of the path and of all-aspect omniscience.

“Moreover Kauśika, F.198.a when bodhisattva great beings instruct others in unsurpassed, complete enlightenment, encouraging them, filling them with enthusiasm, and causing them to rejoice, they should instruct and encourage them, filling them with enthusiasm, and causing them to rejoice, with a mind that is in conformity with reality.

“Also, when practicing the perfection of generosity by whatever means, they will not think, ‘I am practicing the perfection of generosity.’ They will not think, ‘I am practicing the perfection of ethical discipline. I am practicing the perfection of tolerance. I am practicing the perfection of perseverance. I am practicing the perfection of meditative concentration. I am practicing the perfection of wisdom.’ They will not think, ‘I am practicing the emptiness of internal phenomena. I am practicing the emptiness of external phenomena. I am practicing the emptiness of external and internal phenomena. I am practicing [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I am practicing the thirty-seven factors conducive to enlightenment. I am practicing the truths of the noble ones. I am practicing the meditative concentrations, the immeasurable attitudes, and the formless absorptions. I am practicing the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. I am practicing the meditative stabilities and the dhāraṇī gateways. I am practicing the powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.’ They will not think, ‘I am practicing all-aspect omniscience.’F.198.b It is in that manner that they should instruct and encourage others, filling them with enthusiasm and causing them to rejoice. Noble sons or noble daughters who practice in that manner should instruct and encourage others in unsurpassed, complete enlightenment, filling them with enthusiasm and causing them to rejoice. When those who would instruct and encourage others, filling them with enthusiasm and causing them to rejoice, actually do so, they will not degenerate [in their commitments], and this will encourage the buddhas to accept them.

{Ki.II-III: 169} Noble sons or noble daughters who act in that manner will renounce all the limits of attachment.”

Thereupon, the Blessed One addressed the venerable Subhūti: “Subhūti, well said! Subhūti, it is excellent that you are teaching those points concerning attachment. Excellent! Subhūti, for this reason I will also explain to you more subtle modes of attachment than these. Listen well, be attentive, and I will teach them!”

“Blessed Lord, may it be so!” he replied. Then the venerable Subhūti listened to the Blessed One, as the Blessed One said, “Subhūti, when noble sons or noble daughters who have entered upon unsurpassed, complete enlightenment focus their attention on the tathāgatas, arhats, completely awakened buddhas in terms of conceptual images or signs, Subhūti, to whatever extent they resort to conceptual images or signs, to that extent there would be attachment. F.199.a When in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by past, present, and future tathāgatas, arhats, completely awakened buddhas who are free from all attachments, in the interval extending from the time when they first begin to set their mind on enlightenment until their establishing of the Dharma, and having focused their attention on them [in that manner], dedicate their merit to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention on them in terms of conceptual images or signs, to that extent there would be attachment.

“Similarly, when in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by the śrāvakas of those tathāgatas and other beings apart from them, and dedicate these to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention in terms of conceptual images or signs, to that extent there would be attachment. If you ask why, it is because they should not focus their attention on the tathāgatas in terms of conceptual images or signs, and they should not focus their attention even on the roots of virtue possessed by the tathāgatas in terms of conceptual images or signs.”

Then Subhūti said, “Blessed Lord, the perfection of wisdom is profound.”

“Subhūti, that is because all phenomena are naturally void,” replied the Blessed One.

“Blessed Lord, I pay homage to the perfection of wisdom!”

“Subhūti,” replied the Blessed One, “so it is that the perfection of wisdom is unfabricated and unconditioned. With regard to it, there is no one at all who can attain consummate buddhahood.”

“Blessed Lord, there are none at all who will attain consummate buddhahood.”

“Subhūti,” replied the Blessed One, “so it is that the nature of phenomena is without duality. The nature of phenomena is exclusively singular. Subhūti, {Ki.II-III: 170} this singular nature of phenomena is without inherent existence. Subhūti, that which is without inherent existence is unfabricated. That which is unfabricated is unconditioned. Subhūti, so it is that when bodhisattva great beings know that the singular nature of phenomena F.199.b without inherent existence is unfabricated and unconditioned, they abandon all modes of attachment.”

“Blessed Lord! The perfection of wisdom is hard to realize.”

“Subhūti,” replied the Blessed One, “this is because the perfection of wisdom has not been seen, realized, cognized, or acquired in manifest buddhahood by anyone at all.”

“Blessed Lord! The perfection of wisdom is inconceivable.”

“Subhūti,” replied the Blessed One, “this is because it has not been known by the mind, and it has not been known by physical forms, feelings, perceptions, formative predispositions, or consciousness. It has not been known by the sense fields, the sensory elements, or the links of dependent origination. It has not been known by the perfections, the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. It has not been known by the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. It has not been known by the meditative stabilities or the dhāraṇī gateways. It has not been known by the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. It has not been known by 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. It has not been known by knowledge of the path or all-aspect omniscience.”

Chapter 28

Then the venerable Subhūti said to the Blessed One, F.200.a “Blessed Lord! The perfection of wisdom is inactive.”

“Subhūti,” replied the Blessed One, “that is because agents are nonapprehensible. Similarly, Subhūti, it is because physical forms are nonapprehensible, feelings, perceptions, formative predispositions, and consciousness are nonapprehensible, and [all the attributes and goals], up to and including all-aspect omniscience, are nonapprehensible.”

“Blessed Lord! How then should bodhisattva great beings practice the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with physical forms, then they are practicing the perfection of wisdom. If they do not engage with feelings, perceptions, formative predispositions, or consciousness, then they are practicing the perfection of wisdom. If they do not engage with the sense fields, the sensory elements, or the links of dependent origination, then they are practicing the perfection of wisdom. If they do not engage with any of the perfections, any of the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions, then they are practicing the perfection of wisdom. If they do not engage with the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, then they are practicing the perfection of wisdom. If they do not engage with the meditative stabilities or the dhāraṇī gateways, then they are practicing the perfection of wisdom. If they do not engage with the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, F.200.b then they are practicing the perfection of wisdom. If they do not engage with knowledge of all the dharmas, knowledge of the path, or all-aspect omniscience, then they are practicing the perfection of wisdom. {Ki.II-III: 171}

“If they do not engage with the notions that physical forms are permanent or impermanent, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are permanent or impermanent, then they are practicing the perfection of wisdom.

“If they do not engage with the notions that physical forms are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are imbued with happiness or imbued with suffering, then they are practicing the perfection of wisdom.

“If they do not engage with the notions that physical forms constitute a self or a nonself, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness constitute a self or a nonself, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, constitute a self or a nonself, then they are practicing the perfection of wisdom.

“If they do not engage with the notions that physical forms are pleasant or unpleasant, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are pleasant or unpleasant, then they are practicing the perfection of wisdom. If they do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are pleasant or unpleasant, then they are practicing the perfection of wisdom. F.201.a If you ask why, that which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not physical forms. That which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not feelings, perceptions, formative predispositions, or consciousness. That which is permanent or impermanent, that which is imbued with happiness or imbued with suffering, that which constitutes a self or a nonself, and that which is pleasant or unpleasant is not [all phenomena, attributes, and goals], up to and including all-aspect omniscience. B40

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that {Ki.II-III: 172} all the perfections and all the aspects of emptiness are unperfected, then then they are practicing the perfection of wisdom. If they do not engage with the notion that the applications of mindfulness are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions,F.201.b the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are unperfected, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are unperfected, then they are practicing the perfection of wisdom.

If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are unperfected, then they are practicing the perfection of wisdom.

“Why so, you may ask? If indeed they do not engage in that manner with the notion that unperfected physical forms are not physical forms, then they are practicing the perfection of wisdom. If indeed they do not engage in that manner with the notion that unperfected feelings, perceptions, formative predispositions, and consciousness are not consciousness [and so forth], then they are practicing the perfection of wisdom. If indeed they do not engage in that manner with the notion that unperfected [phenomena, attributes, and goals], up to and including all-aspect omniscience, are not all-aspect omniscience [and so forth], then they are practicing the perfection of wisdom.”

“Blessed Lord, how wonderful it is that this exegesis on the attachment and nonattachment possessed by noble sons and noble daughters who espouse the vehicle of the bodhisattvas has been eloquently explained by the tathāgata, arhat, completely awakened Buddha!”

“Subhūti, it is so! It is so!” replied the Blessed One. “The attachment and nonattachment possessed by noble sons and noble daughters who espouse the vehicle of the bodhisattvas have been eloquently explained by the tathāgata, arhat, completely awakened Buddha. F.202.a

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notions that physical forms are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the sense fields, the sensory elements, and the links of dependent origination are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the perfection of generosity is with attachment, or that it is without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the emptiness of internal phenomena is with attachment, or that it is without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the thirty-seven factors conducive to enlightenment are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom.

If they do not engage with the notions that 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, and the extrasensory powers are with attachment, or that they are without attachment,F.202.b then they are practicing the perfection of wisdom. If they do not engage with the notions that the meditative stabilities and the dhāraṇī gateways are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom. If they do not engage with the notions that [the goals], up to and including all-aspect omniscience, are with attachment, or that they are without attachment, then they are practicing the perfection of wisdom.{Ki.II-III: 173}

“Subhūti, if bodhisattva great beings practice in that manner, they do not perceive that physical forms are with attachment, or that they are without attachment. They do not perceive that feelings, perceptions, formative predispositions, and consciousness are with attachment, or that they are without attachment. They do not perceive that the sense fields, the sensory elements, and the links of dependent origination are with attachment, or that they are without attachment. They do not perceive that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are with attachment, or that they are without attachment. They do not perceive that 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, and the extrasensory powers are with attachment, or that they are without attachment. They do not perceive that the meditative stabilities and the dhāraṇī gateways are with attachment, or that they are without attachment. They do not perceive that the ten powers of the tathāgatas, the four fearlessnesses,F.203.a the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are with attachment, or that they are without attachment. They do not perceive that the fruit of entering the stream to nirvāṇa is with attachment, or that it is without attachment. They do not perceive that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are with attachment, or that they are without attachment. They do not perceive that individual enlightenment is with attachment, or that it is without attachment.

They do not perceive that unsurpassed, complete enlightenment is with attachment, or that it is without attachment.”

“Blessed Lord, how most wonderful it is that this profound Dharma is neither diminished when it is explained, nor is it diminished even when it is not explained. It is neither enhanced when it is explained, nor is it enhanced even when it is not explained!”

“It is so, Subhūti! It is so!” replied the Blessed One. “This profound Dharma is neither diminished when it is explained, nor is it diminished even when it is not explained. It is neither enhanced when it is explained, nor is it enhanced even when it is not explained. Subhūti, this is just as if the tathāgatas, arhats, completely awakened buddhas were to eulogize or not eulogize space for the duration of their entire lives. Space would neither be enhanced when it is eulogized, nor would it be diminished when it is disparaged. Space does not become attached even when it is eulogized, and space does not become annoyed even when it is disparaged. Subhūti, just as an illusory man is neither enhanced when eulogized, nor diminished when disparaged, in the same way, Subhūti, the reality of phenomena is such even when it is explained, and it is such even when it is not explained.” F.203.b

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and teach the perfection of wisdom, they are neither disheartened nor distracted. Persevering in this perfection of wisdom, they do not turn away from unsurpassed, complete enlightenment, but achieve that which is difficult. If one were to ask why, Blessed Lord, it is because this cultivation of the perfection of wisdom by bodhisattva great beings is like cultivating space. That is to say, in space, physical forms are not discerned; nor are feelings, perceptions,{Ki.II-III: 174} formative predispositions, and consciousness discerned. In space, the sense fields, the sensory elements, and the links of dependent origination are not discerned. In space, the perfection of generosity is not discerned; nor are the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom discerned. In space, the emptiness of internal phenomena is not discerned; nor are [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, discerned. In space, the applications of mindfulness are not discerned; nor are the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path discerned. In space, 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, and the extrasensory powers are not discerned. In space,F.204.a the meditative stabilities and the dhāraṇī gateways are not discerned. In space, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are not discerned.

In space, the fruit of entering the stream to nirvāṇa is not discerned; nor are the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment discerned. In space, unsurpassed, complete enlightenment is not discerned.

“Blessed Lord, those bodhisattva great beings who would don this armor are worthy of homage! Blessed Lord, those who would don this armor intend to strive, intend to struggle, and intend to make efforts for the sake of space. Blessed Lord, those who would don this armor for the sake of beings are seeking to mature and seeking to liberate space. Blessed Lord, those bodhisattva great beings who would don this armor for the sake of phenomena that resemble space don the mighty armor. Blessed Lord, those who would don this armor for the sake of beings are seeking to buttress the sky. Those bodhisattva great beings who would enter into unsurpassed, complete enlightenment for the sake of beings acquire great perseverance. Blessed Lord, those bodhisattva great beings who would enter into unsurpassed, complete enlightenment for the sake of beings don the mighty armor. Blessed Lord, those bodhisattva great beings who would attain consummate buddhahood—unsurpassed, complete enlightenment—for F.204.b the sake of phenomena that resemble space don a mighty armor that is heroic, inconceivable, and unequaled.

“If one were to ask why, Blessed Lord, if this world system of the great trichiliocosm were completely filled with manifold tathāgatas, like a bed of reeds, a grove of canes, a grove of sugarcane, a grove of bamboo, a paddy field, or a field of sesame, and if these tathāgatas were to teach the Dharma for an eon or more than an eon, even though each of these tathāgatas might establish inestimable, countless beings in final nirvāṇa, Blessed Lord, the depletion or replenishment of the world of beings would not be discernible. If one were to ask why, it is because beings are nonexistent and because beings are void. Similarly, if the fields in each of the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, were completely filled with manifold tathāgatas, {Ki.II-III: 175} like a bed of reeds, a grove of canes, a grove of sugarcane, a grove of bamboo, a paddy field, or a field of sesame, and if these tathāgatas were to teach the Dharma for an eon or more than an eon, even though each of these tathāgatas might establish inestimable, countless beings in final nirvāṇa, Blessed Lord, the depletion or replenishment of the world of beings would not be discernible. If one were to ask why, it is because beings are nonexistent and because beings are void. Blessed Lord, those are the formulations explaining how I say that those who seek to attain consummate buddhahood—unsurpassed, complete enlightenment—for the sake of beings, are actually seeking to mature and liberate space.”

At that time there was a certain monk [present within the assembly] F.205.a who thought, “I pay homage to the blessed lady, the perfection of wisdom, in whom, although nothing at all arises or ceases, the aggregate of ethical discipline is still discerned, the aggregate of meditative stability is still discerned, the aggregate of wisdom is still discerned, the aggregate of liberation is still discerned, and the aggregate of seeing the wisdom of liberation is still discerned; the fruit of entering the stream to nirvāṇa is still discerned; the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are still discerned; unsurpassed, complete enlightenment is still discerned; those entering the stream to nirvāṇa are still discerned; those destined for only one more rebirth, those no longer subject to rebirth, arhats, and pratyekabuddhas are still discerned; the tathāgatas, arhats, completely awakened buddhas are still discerned—and in whom the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha are still discerned, and in whom the turnings of the wheel of the Dharma are still discerned!”^[313]

Thereupon, Śakra, mighty king of the gods, asked the venerable Subhūti, “Blessed Subhūti, when bodhisattva great beings persevere with this profound perfection of wisdom, with respect to what are they persevering?”

“Kauśika,” replied Subhūti, “the mind that would train in this perfection of wisdom perseveres with respect to empty space.”

Śakra, mighty king of the gods, then said to the Blessed One, “Blessed Lord, I will guard, protect, and offer sanctuary to those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom. Permit me to do so, Blessed Lord!”

Then the venerable Subhūti F.205.b addressed Śakra, mighty king of the gods, “Kauśika, do you observe anything that should be guarded, protected, and offered sanctuary?”

“Blessed Subhūti, I do not observe anything that should be guarded, protected, and offered sanctuary,” he replied.

“Kauśika, if noble sons or noble daughters dwell in this perfection of wisdom, as it has been described, that itself will guard, protect, and offer sanctuary to them. {Ki.II-III: 176} If they are separated from this perfection of wisdom, as it has been described, human and nonhuman adversaries who wish to harm them will find an opportunity to do so. One should know that those noble sons or noble daughters who do not dwell in the perfection of wisdom, as it has been described, will be separated from the perfection of wisdom.

“Kauśika, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would actually be thinking to guard, protect, and offer sanctuary to space. They would not succeed and would tire themselves out!

“Kauśika, do you think that you can guard, protect, and offer sanctuary to a magical display, a mirage, a dream, an echo, an optical illusion, or a phantom?”

“No, Blessed Subhūti!” he replied.

“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!

“Kauśika, do you think you can guard, protect, and offer sanctuary to the tathāgatas or to an emanation of the tathāgatas?” F.206.a

“No, Blessed Subhūti!” Śakra replied.

“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!

“Kauśika, do you think you can guard, protect, and offer sanctuary to the realm of phenomena, the very limit of reality, the real nature, or the inconceivable realm?”

“No, Blessed Subhūti!” Śakra replied.

“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to bodhisattva great beings who practice the perfection of wisdom would not succeed and would tire themselves out!”

Then, Śakra, mighty king of the gods, asked the venerable Subhūti, “Blessed Subhūti, to what extent do bodhisattva great beings who practice the perfection of wisdom comprehend that phenomena are like a magical display, a mirage, a dream, an echo, an optical aberration, or a phantom, so that, consequent to this understanding, they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms?”

“Kauśika,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, {Ki.II-III: 177} if they do not give rise to conceits based on physical forms, do not give rise to conceits on account of physical forms, and do not give rise to conceits about physical forms, F.206.b then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on feelings, perceptions, formative predispositions, and consciousness, do not give rise to conceits on account of consciousness [and so forth], and do not give rise to conceits about consciousness [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on the sense fields, the sensory elements, and the links of dependent origination, do not give rise to conceits on account of the links of dependent origination [and so forth], and do not give rise to conceits about the links of dependent origination [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, do not give rise to conceits on account of the thirty-seven factors conducive to enlightenment [and so forth], and do not give rise to conceits about the thirty-seven factors conducive to enlightenment [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on 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, F.207.a signlessness, wishlessness, and the extrasensory powers, do not give rise to conceits on account of the extrasensory powers [and so forth], and do not give rise to conceits about the extrasensory powers [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on the meditative stabilities and the dhāraṇī gateways, do not give rise to conceits on account of the dhāraṇī gateways [and so forth], and do not give rise to conceits about the dhāraṇī gateways [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, do not give rise to conceits on account of the eighteen distinct qualities of the buddhas [and so forth], and do not give rise to conceits about the eighteen distinct qualities of the buddhas [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.

“If they do not give rise to conceits based on [the goals], up to and including all-aspect omniscience, do not give rise to conceits on account of all-aspect omniscience [and so forth], and do not give rise to conceits about all-aspect omniscience [and so forth], then they do not give rise to conceits based on their dreams, do not give rise to conceits on account of their dreams, do not give rise to conceits about their dreams, and so on, up to and including the fact that they do not give rise to conceits based on phantoms, F.207.b do not give rise to conceits on account of phantoms, and do not give rise to conceits about phantoms.”

Thereupon, through the power of the Tathāgata, the gods of the Caturmahā­rāja­kāyika realm, in this world system of the great trichiliocosm, along with the gods of the Trayastriṃśa realm, and all the gods of the Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms, of the Brahmakāyika, Brahmapurohita, and Brahma­pariṣadya realms, and of all [the other realms], up to and including the Pure Abodes, as many as there are, scattered divine sandalwood powders toward the Blessed One, and then they approached the place where the Blessed One was seated. Prostrating their heads at the feet of the Blessed One, they took their places to one side.

Then, through the power of the Buddha, those gods of the Caturmahā­rāja­kāyika realm, Śakra, mighty lord of the gods, Brahmā, lord of the world of Patient Endurance, and all the gods [of the other realms], up to and including the Pure Abodes, beheld with their minds the thousand buddhas of the eastern direction teaching the Dharma through these very syllables, with these very words, while monks named Subhūti exclusively requested this profound perfection of wisdom and [specifically] this very chapter of the perfection of wisdom, and Śakra, mighty king of the gods, then asked questions and counter-questions concerning this specific chapter of the perfection of wisdom.

Similarly, they beheld with their minds the thousand buddhas of each of the other directions—south, west, north, northeast, southeast, southwest, northwest, nadir, and zenith—teaching the Dharma through these very syllables, with these very words, while monks named Subhūti exclusively requested this profound perfection of wisdom and [specifically] this very chapter of the perfection of wisdom, and Śakra, mighty king of the gods, then asked questions and counter-questions concerning this specific chapter of the perfection of wisdom.

Then the Blessed One addressed the venerable Subhūti: F.208.a “Subhūti, once the bodhisattva great being Maitreya has attained consummate buddhahood in unsurpassed, complete enlightenment, he will teach and explain this very perfection of wisdom in this very place. Once all the tathāgatas, arhats, completely awakened buddhas in this Auspicious Eon have attained consummate buddhahood in unsurpassed, complete enlightenment, {Ki.II-III: 178} they will indeed teach and explain this perfection of wisdom in this very place.”

Subhūti then asked, “Blessed Lord, through what modes, through what indications, and through what signs will the bodhisattva great being Maitreya teach and explain this perfection of wisdom, having attained consummate buddhahood in unsurpassed, complete enlightenment?”

The Blessed One replied to the venerable Subhūti as follows: “In this regard, Subhūti, the bodhisattva great being Maitreya, having attained consummate buddhahood in unsurpassed, complete enlightenment, will not teach the Dharma according to the notions that physical forms are permanent or that they are impermanent. He will not teach the Dharma according to the notions that physical forms are imbued with happiness or that they are imbued with suffering, according to the notions that physical forms constitute a self or a nonself, or according to the notions that physical forms are pleasant or unpleasant. He will not teach the Dharma according to the notions that physical forms are at peace or that they are not at peace. He will not teach the Dharma according to the notions that physical forms are fettered or that they are liberated. He will not teach the Dharma according to the notions that physical forms are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or that they are impermanent. F.208.b He will not teach the Dharma according to the notions that consciousness [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that consciousness [and so forth] constitute a self or a nonself, or according to the notions that consciousness [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that consciousness [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that consciousness [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that consciousness [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the links of dependent origination [and so forth] constitute a self or a nonself, or according to the notions that the links of dependent origination [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the links of dependent origination [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] constitute a self or a nonself, or according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are at peace or F.209.a that they are not at peace. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the thirty-seven factors conducive to enlightenment [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that 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, and the extrasensory powers are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the extrasensory powers [and so forth] constitute a self or a nonself, or according to the notions that the extrasensory powers [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the extrasensory powers [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that the meditative stabilities and the dhāraṇī gateways are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the dhāraṇī gateways [and so forth] constitute a self or a nonself, or according to the notions that the dhāraṇī gateways [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are fettered F.209.b or that they are liberated. He will not teach the Dharma according to the notions that the dhāraṇī gateways [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are permanent or that they are impermanent. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that the distinct qualities of the buddhas [and so forth] constitute a self or a nonself, or according to the notions that the distinct qualities of the buddhas [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that the distinct qualities of the buddhas [and so forth] are past, that they are future, or that they are present.

“He will not teach the Dharma according to the notions that [the goals], up to and including all-aspect omniscience, are permanent or that they are impermanent. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are imbued with happiness or that they are imbued with suffering, according to the notions that all-aspect omniscience [and so forth] constitute a self or a nonself, or according to the notions that all-aspect omniscience [and so forth] are pleasant or unpleasant. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are at peace or that they are not at peace. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are fettered or that they are liberated. He will not teach the Dharma according to the notions that all-aspect omniscience [and so forth] are past, that they are future, or that they are present.” F.210.a

“Blessed Lord, how then will the bodhisattva great being Maitreya teach the Dharma, having attained consummate buddhahood in unsurpassed complete enlightenment? What will he teach?”

“He will teach the Dharma of absolute purity, in that physical forms are absolutely pure. He will teach the Dharma of absolute purity, in that feelings, perceptions, formative predispositions, and consciousness are absolutely pure. He will teach the Dharma of absolute purity, in that the sense fields, the sensory elements, and the links of dependent origination are absolutely pure. He will teach the Dharma of absolute purity, in that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are absolutely pure. He will teach the Dharma of absolute purity, in that 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, and the extrasensory powers are absolutely pure. He will teach the Dharma of absolute purity, in that the meditative stabilities and the dhāraṇī gateways are absolutely pure. He will teach the Dharma of absolute purity, in that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are absolutely pure. He will teach the Dharma of absolute purity, in that [the goals], up to and including all-aspect omniscience, are absolutely pure.” F.210.b

“Blessed Lord, the perfection of wisdom is absolutely pure.” {Ki.II-III: 179}

“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure owing to the absolute purity of physical forms. The perfection of wisdom is absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness. Subhūti, the perfection of wisdom is absolutely pure owing to the absolute purity of the sense fields, the sensory elements, and the links of dependent origination. The perfection of wisdom is absolutely pure owing to the absolute purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. The perfection of wisdom is absolutely pure owing to the absolute purity 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, and the extrasensory powers. The perfection of wisdom is absolutely pure owing to the absolute purity of the meditative stabilities and the dhāraṇī gateways. The perfection of wisdom is absolutely pure owing to the absolute purity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. The perfection of wisdom is absolutely pure owing to the absolute purity of [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, how is the perfection of wisdom absolutely pure owing to the absolute purity of physical forms? How is the perfection of wisdom absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness? How is the perfection of wisdom F.211.a absolutely pure owing to the absolute purity of the sense fields, the sensory elements, and the links of dependent origination? How is the perfection of wisdom absolutely pure owing to the absolute purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment? How is the perfection of wisdom absolutely pure owing to the absolute purity 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, and the extrasensory powers? How is the perfection of wisdom absolutely pure owing to the absolute purity of the meditative stabilities and the dhāraṇī gateways? How is the perfection of wisdom absolutely pure owing to the absolute purity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas? How is the perfection of wisdom absolutely pure owing to the absolute purity of [the goals], up to and including all-aspect omniscience?”

“Subhūti,” replied the Blessed One, “physical forms are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. Feelings, perceptions, formative predispositions, and consciousness are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The sense fields, the sensory elements, and the links of dependent origination are absolutely pure because they neither arise nor cease, and F.211.b they are neither afflicted nor purified. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. 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, and the extrasensory powers are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The meditative stabilities and the dhāraṇī gateways are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. [The goals], up to and including all-aspect omniscience, are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified.

“Moreover, Subhūti, the perfection of wisdom is absolutely pure owing to the absolute purity of space.”

“Blessed Lord, how is the perfection of wisdom absolutely pure owing to the absolute purity of space?” F.212.a

“Subhūti,” replied the Blessed One, “space is absolutely pure because it neither arises nor ceases, and it is neither afflicted nor purified. Subhūti, the perfection of wisdom is absolutely pure because space is unsullied.”^[314]{Ki.II-III: 180}

“Blessed Lord! How is the perfection of wisdom absolutely pure owing to the unsullied nature of space?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because space cannot be grasped. Subhūti, the perfection of wisdom is absolutely pure because space cannot be conventionally designated.”

“Blessed Lord, how is the perfection of wisdom absolutely pure because space cannot be conventionally designated?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because space, like the resonance of a double echo in space, cannot be conventionally designated. Subhūti, the perfection of wisdom is absolutely pure because space is inexpressible.”

“Blessed Lord, how is the perfection of wisdom absolutely pure because space is inexpressible?”

“Subhūti,” replied the Blessed One, “in space, nothing at all is expressed. In the same way, Subhūti, the perfection of wisdom is absolutely pure because space is inexpressible. Moreover, Subhūti, the perfection of wisdom is absolutely pure because space is nonapprehensible.”

“Blessed Lord, F.212.b how is the perfection of wisdom absolutely pure because space is nonapprehensible?”

“Subhūti,” replied the Blessed One, “in space, nothing at all is apprehended. In the same way, Subhūti, the perfection of wisdom is absolutely pure because space is nonapprehensible. Moreover, Subhūti, the perfection of wisdom is absolutely pure because all phenomena neither arise nor cease, and are neither afflicted nor purified.”

“Blessed Lord, how is the perfection of wisdom absolutely pure because all phenomena neither arise nor cease, and are neither afflicted nor purified?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom is absolutely pure because all phenomena are utterly pure.” {Ki.II-III: 181}

Subhūti then said, “Blessed Lord, if any noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, then, Blessed Lord, they will not suffer ailments of the eyes, nor will they suffer ailments of the ears, ailments of the nose, ailments of the tongue, or ailments of the body, nor will their limbs be defective, nor will their bodies be decrepit due to old age. Nor will those noble sons or noble daughters die a terrible death. Many thousands of gods will purposefully follow them. That is to say, the gods of the Caturmahā­rāja­kāyika realm and [those of the other realms], up to and including the gods of the Pure Abodes, will purposefully follow them. On the eighth day, the fourteenth day and the fifteenth day [of the lunar month], great hosts of the gods will congregate in places where those noble sons or noble daughters who teach the Dharma, reveal this perfection of wisdom. When those noble sons or noble daughters indeed reveal this perfection of wisdom, F.213.a their merit will greatly increase. The stock of merit possessed by those noble sons or noble daughters will increase manifold and to an immeasurable, countless, inconceivable, incomparable, unappraisable, and inestimable extent.”

“Subhūti, it is so! It is so!” said the Blessed One. “The merit of those noble sons or noble daughters who reveal this perfection of wisdom on the eighth day, the fourteenth day and the fifteenth day [of the lunar month] before the assembly of gods will increase manifold. Their stock of merit will increase manifold and to an immeasurable, countless, inconceivable, incomparable, unappraisable, and inestimable extent. If you ask why, Subhūti, it is because this perfection of wisdom is most precious. Subhūti, the perfection of wisdom is precious in that it can liberate beings from the hells, and it can liberate them from the birthplaces of animals, the world of Yama, and the impoverished states of human beings and gods. It offers the prospects of rebirth in a great and lofty royal family, or in a great and lofty priestly family, or in a great and lofty householder family; and similarly, it offers the prospect of rebirth among the gods of the Caturmahā­rāja­kāyika realm, and it offers the prospects of rebirth among the gods [of other realms], up to and including the sphere of neither perception nor nonperception. It offers the fruit of entering the stream to nirvāṇa. It offers the fruit of being destined for only one more rebirth and the fruit of no longer being subject to rebirth. It offers arhatship and individual enlightenment. It offers complete enlightenment.

“If you ask why, it is because from this perfection of wisdom the paths of the ten virtuous actions is extensively revealed. F.213.b Having trained in it, the great and lofty royal families are discerned; the great and lofty priestly families are discerned; the great and lofty householder families are discerned; the gods of the Caturmahā­rāja­kāyika realm are discerned; the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms are discerned; the gods of Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, {Ki.II-III: 182} Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha are all discerned; the gods of the sphere of infinite space are discerned; and the gods of the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are discerned. [Having trained in it], the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth are discerned, arhatship and individual enlightenment are discerned, and unsurpassed, complete enlightenment is discerned.

“Also,^[315] if this perfection of wisdom is discerned, the thirty-seven factors conducive to enlightenment are discerned; the perfection of generosity is discerned; the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are discerned; the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are discerned; 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, F.214.a the three gateways to liberation, and the extrasensory powers are discerned; all the meditative stabilities and all the dhāraṇī gateways are discerned; the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are discerned; and [all the goals], up to and including all-aspect omniscience, are discerned.

“Indeed, it is from this perfection of wisdom that all phenomena are extensively revealed. Having trained in it, the great and lofty royal families are discerned; the great and lofty priestly families are discerned; the great and lofty householder families are discerned; the gods of the Caturmahā­rāja­kāyika realm are discerned; the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha are all discerned; and the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are discerned. [Having trained in it], these who have entered the stream to nirvāṇa are discerned; those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and bodhisattvas are discerned; and the tathāgatas, arhats, completely awakened buddhas are discerned. For those reasons, this is designated as the precious perfection.

“In this precious perfection, F.214.b there is nothing at all that arises or ceases, nothing that is defiled or purified, nothing that is to be retained or forsaken. If you ask why, it is because there is nothing at all that could arise or cease, nothing that could be defiled or purified, nothing that could be retained or forsaken. Subhūti, in this precious perfection, there are no phenomena at all that are apprehensible, be they virtuous, nonvirtuous, {Ki.II-III: 183} mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned. For this reason, Subhūti, this precious perfection is nonapprehensible.

“Subhūti, this precious perfection is unsullied by anything whatsoever. If you ask why, it is because the phenomena by which it might be sullied are nonapprehensible. Subhūti, for that reason this perfection is [designated as] the precious perfection that is unsullied. Subhūti, if, when bodhisattva great beings are practicing the perfection of wisdom, they do not perceive in that manner, do not conceptualize in that manner, and do not elaborate in that manner, they are indeed practicing the perfection of wisdom. They are cultivating the perfection of wisdom. They please the lord buddhas. Thinking of the lord buddhas, they proceed from one buddhafield to another buddhafield in order to serve, respect, honor, and worship the lord buddhas; and when they proceed from one buddhafield to another buddhafield, they bring beings to maturity and refine the buddhafields.

“Subhūti, this perfection of wisdom does not teach, reveal, disclose, grasp, offer, produce, F.215.a terminate, afflict, purify, diminish, or enhance anything at all; nor is it past, future, or present.

“Subhūti, this perfection of wisdom does not transcend the realm of desire, nor is it established in it. It does not transcend the realm of form, nor is it established in it. It does not transcend the realm of formlessness, nor is it established in it. It neither brings about nor prevents the perfection of generosity. It neither brings about nor prevents the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It neither brings about nor prevents the emptiness of internal phenomena. It neither brings about nor prevents [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. It neither brings about nor prevents the thirty-seven factors conducive to enlightenment. It neither brings about nor prevents the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. It neither brings about nor prevents the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. It neither brings about nor prevents the meditative stabilities or the dhāraṇī gateways. It neither brings about nor prevents the powers of the tathāgatas,{Ki.II-III: 184} the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. It neither brings about nor prevents the fruit of entering the stream to nirvāṇa. It neither brings about nor prevents the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship.F.215.b It neither brings about nor prevents individual enlightenment. It neither brings about nor prevents knowledge of the path.

It neither brings about nor prevents all-aspect omniscience.B41

“This perfection of wisdom does not prevent the conditioned elements, nor does it bring about the unconditioned elements. If you ask why, it is because, regardless of whether the tathāgatas have appeared or not, it dwells as the reality of all phenomena, the realm of phenomena, the abiding nature of reality, and maturity with respect to all phenomena. That is the consummate buddhahood attained by the tathāgatas. Comprehending it, they attain consummate buddhahood, and having manifestly comprehended that, they describe, teach, interpret, analyze, elucidate, and reveal it.”

Then many thousands of gods, congregating in the midst of the heavens, cheered long and loud. They scattered their divine flowers—blue lotuses, day lotuses, night lotuses, white lotuses, coral flowers, and large coral flowers—and they said, “Ah! Through the teaching of this perfection of wisdom, many thousands of gods have accepted that phenomena are nonarising. We have seen the wheel of the Dharma turned for the second time in Jambudvīpa!”

Then the Blessed One addressed the elder Subhūti: “Subhūti, owing to the emptiness of the essential nature of nonentities, this turning of the wheel of the Dharma is not the first [in Jambudvīpa], nor is it the second. This perfection of wisdom is not at all established as a doctrine that is to be set in motion or not set in motion.”

“Blessed Lord, what is the emptiness of the essential nature of nonentities, owing to which this perfection of wisdom is not at all established as a doctrine to be set in motion or not set in motion?” F.216.a

“Subhūti,” replied the Blessed One, “the perfection of wisdom is empty of the perfection of wisdom. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are empty of the perfection of generosity [and so forth]. The emptiness of internal phenomena is empty of the emptiness of internal phenomena. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth].

“The applications of mindfulness are empty of the applications of mindfulness. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and so forth]. {Ki.II-III: 185} The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are empty of the extrasensory powers [and so forth]. The meditative stabilities and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas [and so forth].

“The fruit of entering the stream to nirvāṇa is empty of the fruit of entering the stream to nirvāṇa. The fruit of being destined for only one more rebirth and the fruit of no longer being subject to rebirth are empty of the fruit of no longer being subject to rebirth [and so forth]. Arhatship is empty of arhatship. Individual enlightenment is empty of individual enlightenment. F.216.b Knowledge of the path is empty of knowledge of the path. All-aspect omniscience is empty of all-aspect omniscience.”

“Blessed Lord, this perfection of wisdom that bodhisattva great beings have is great, for the perfection of wisdom is empty of inherent existence. This implies that all phenomena are empty of all phenomena, and although bodhisattva great beings dwell in the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment, there is nothing at all that attains consummate buddhahood. Although they indeed turn the wheel of the Dharma, there is nothing at all that is set in motion, not set in motion, or further set in motion. There is nothing at all that they see or do not see. If one were to ask why, it is because anything that set it in motion, did not set it in motion, or further set it in motion cannot be apprehended. If one were to ask why, it is because all phenomena are absolutely not brought into being. If one were to ask why, it is because emptiness does not set in motion or not set in motion anything at all. Signlessness does not set in motion or not set in motion anything at all. Wishlessness does not set in motion or not set in motion anything at all. That which describes, explains, proclaims, establishes, posits, analyzes, interprets, mentions, elucidates, introduces, and reveals the perfection of wisdom in this manner is the absolutely pure exposition of the perfection of wisdom. This exposition of the perfection of wisdom has neither been explained by anyone at all, nor has it been grasped by anyone at all. That which has neither been explained by anyone at all, nor grasped by anyone at all has not been brought into being by anyone at all. For that which has not been brought into being by anyone at all, there is no passing into final nirvāṇa.F.217.a Nor is there anyone at all who is worthy of offerings on account of this exposition of the Dharma.”

Chapter 29

{Ki.IV: 1} Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is the perfection that is nonexistent.”^[316]

“This is owing to the nonexistence of space!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is sameness.”

“This is owing to the sameness of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is void.”

“This is owing to emptiness, beyond limitations!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is invincible.”

“This is owing to the nonapprehension of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is baseless.”

“This is owing to namelessness and noncorporeality!” replied the Blessed One.

“Blessed Lord, this perfection is the perfection like space.”

“This is owing to the nonexistence of the exhalation and inhalation of breath!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is inexpressible.”

“This is owing to the nonapprehension of ideation and scrutiny!” replied the Blessed One.

“Blessed Lord, F.217.b this perfection of wisdom is the perfection that is nameless.”

“This is owing to the nonapprehension of feelings, perceptions, formative predispositions, and consciousness!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is unmoving.”

“This is owing to the nonmoving of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that cannot be appropriated.”

“This is owing to the nongrasping of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is inexhaustible.”

“This is owing to the absolute exhaustion of all phenomena!”^[317] replied the Blessed One. {Ki.IV: 2}

“Blessed Lord, this perfection of wisdom is the perfection that is nonarising.”

“This is owing to the nonarising and nonceasing of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without a creator.”

“This is owing to the nonapprehension of [any] creators!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without a knower.”

“This is owing to the inanimate nature of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that does not transmigrate.”

“This is owing to the nonapprehension of death and rebirth!”^[318] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that does not disintegrate.”

“This is owing to the nondisintegration of all phenomena!” replied the Blessed One. F.218.a

“Blessed Lord, this perfection of wisdom is the perfection like a dream.”

“This is owing to the nonapprehension of the perception of dreams!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection like an echo.”

“This is owing to the nonapprehension of a listener or a speaker!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection like an optical aberration.”

“This is owing to the nonapprehension of mirrors and reflections!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection like a mirage.”

“This is owing to the nonapprehension of flowing water!”^[319] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection like a magical display.”

“This is owing to the nonapprehension of signs!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without delusion.”

“This is owing to the nonapprehension of the darkness of ignorance!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without afflicted mental states.”

“This is owing to the nonapprehension of all afflicted mental states!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without purification.”

“This is owing to the nonexistence of afflicted mental states!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without apprehending.”

“This is owing to the nonapprehension of a basis!”^[320] replied the Blessed One. F.218.b

“Blessed Lord, this perfection of wisdom is the perfection without conceptual elaboration.”

“This is owing to the eradication of all conceptual elaborations!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without conceits.”

“This is owing to the eradication of all conceits!” replied the Blessed One. {Ki.IV: 3}

“Blessed Lord, this perfection of wisdom is the perfection that is unshakeable.”

“This is owing to the stability of the realm of phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection free from desires.”

“This is owing to the incontrovertible, genuinely manifest buddhahood of all phenomena!”^[321] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without obsession.”^[322]

“This is owing to the nonconceptuality of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is at peace.”

“This is owing to the signlessness and nonapprehension of all phenomena!”^[323] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without desire.”

“This is owing to the nonapprehension of desire!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without hatred.”

“This is owing to the absence of hatred!” replied the Blessed One.

“Blessed Lord, F.219.a this perfection of wisdom is the perfection without delusion.”

“This is owing to the dispelling of all the darkness of ignorance!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection without afflicted mental states.”

“This is owing to the absence of imaginary thoughts!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is not sentient.”

“This is owing to the absence of beings!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is forsaken.”^[324]

“This is owing to the nonarising of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that does not resort to the two extremes.”

“This is owing to the abandonment of extremes!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is undifferentiated.”

“This is owing to the nonassociation of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is unblemished.”

“This is owing to the transcendence of the śrāvaka and pratyekabuddha levels!” replied the Blessed One. {Ki.IV: 4}

“Blessed Lord, this perfection of wisdom is the perfection that is nonconceptual.”

“This is owing to the nonapprehension of all concepts!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is nameless.” F.219.b

“This is owing to the nonapprehension of the dimensions of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is [unattached] like space.”

“This is owing to the absence of attachment with regard to all phenomena!”^[325] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is impermanent.”

“This is owing to the nondisintegration of all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is imbued with suffering.”

“This is owing to the absence of preoccupation with all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is not a self.”

“This is owing to nonfixation upon all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is emptiness.”

“This is owing to the nonapprehension of all phenomena!”^[326] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is without defining characteristics.”

“This is owing to the nonestablishment of all phenomena!”^[327] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of internal phenomena.”

“This is owing to the nonapprehension of internal phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of external phenomena.”

“This is owing to the nonapprehension of external phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of external and internal phenomena.” F.220.a

“This is owing to the nonapprehension of external and internal phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of emptiness.”

“This is owing to the nonapprehension of the emptiness of emptiness!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of great extent.”

“This is owing to the nonapprehension of the emptiness of great extent!” replied the Blessed One. {Ki.IV: 5}

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of ultimate reality.”

“This is owing to the nonapprehension of the emptiness of ultimate reality!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of conditioned phenomena.”

“This is owing to the nonapprehension of the emptiness of conditioned phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of unconditioned phenomena.”

“This is owing to the nonapprehension of the emptiness of unconditioned phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of the unlimited.”

“This is owing to the nonapprehension of the emptiness of the unlimited!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of that which has neither beginning nor end.”

“This is owing to the nonapprehension of the emptiness of that which has neither beginning nor end!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of nonexclusion.” F.220.b

“This is owing to the nonapprehension of the emptiness of nonexclusion!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of inherent existence.”

“This is owing to the nonapprehension of conditioned and unconditioned phenomena!”^[328] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of all phenomena.”

“This is owing to the nonapprehension of internal and external phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of intrinsic defining characteristics.”

“This is owing to the voidness of the emptiness of intrinsic defining characteristics!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of nonapprehensibility.”

“This is owing to the voidness of the emptiness of nonapprehensibility!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of nonentities.”

“This is owing to reality, which is nonentity!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of the essential nature.”

“This is owing to the voidness of essential nature with respect to all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the emptiness of the essential nature of nonentities.” {Ki.IV: 6}

“This is owing to the nonapprehension of the emptiness of the essential nature of nonentities!”^[329] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the applications of mindfulness.” F.221.a

“This is owing to the nonapprehension of the body, feelings, mind, and phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the correct exertions.”

“This is owing to the nonapprehension of virtuous and nonvirtuous attributes!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the supports for miraculous ability.”

“This is owing to the nonapprehension of the four supports for miraculous ability!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the faculties.”

“This is owing to the nonapprehension of the five faculties!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the powers.”

“This is owing to the nonapprehension of the five powers!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the branches of enlightenment.”

“This is owing to the nonapprehension of the seven branches of enlightenment!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the path.”

“This is owing to the nonapprehension of the noble eightfold path!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes emptiness.”

“This is owing to the nonapprehension of the aspects of emptiness and the aspect of voidness!”^[330] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes signlessness.” F.221.b

“This is owing to the nonapprehension of the aspects of peace!”^[331] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes wishlessness.”

“This is owing to the nonapprehension of aspirations!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the aspects of liberation.”

“This is owing to the nonapprehension of the eight aspects of liberation!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the serial steps of meditative absorption.”

“This is owing to the nonapprehension of the nine serial steps of meditative absorption!” replied the Blessed One. {Ki.IV: 7}

“Blessed Lord, this perfection of wisdom is the perfection of generosity.”

“This is owing to the nonapprehension of miserliness!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of ethical discipline.”

“This is owing to the nonapprehension of degenerate morality!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of tolerance.”

“This is owing to the nonapprehension of malice and tolerance!”^[332] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of perseverance.”

“This is owing to the nonapprehension of indolence and perseverance!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of meditative concentration.”

“This is owing to the nonapprehension of meditative concentration and agitation!” replied the Blessed One.

“Blessed Lord, F.222.a this perfection of wisdom is the perfection of wisdom.”

“This is owing to the nonapprehension of wisdom and stupidity!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the ten powers.”

“This is owing to their uncrushability by all phenomena!”^[333] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the four fearlessnesses.”

“This is owing to their undauntedness concerning knowledge of the path!”^[334] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the four kinds of exact knowledge.”

“This is owing to the absence of attachment and absence of obstruction with respect to all-aspect omniscience!” replied the Blessed One. {Ki.IV: 8}

“Blessed Lord, this perfection of wisdom is the perfection that constitutes the eighteen distinct qualities of the buddhas.”

“This is owing to the transcendence of all the doctrines of the śrāvakas and pratyekabuddhas!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of the tathāgatas.”

“This is owing to the real nature of all their expressions!”^[335] replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection that is naturally arisen.”

“This is owing to the sway that it holds over all phenomena!” replied the Blessed One.

“Blessed Lord, this perfection of wisdom is the perfection of the buddhas.”

“This is owing to the attainment of consummate buddhahood with respect to all phenomena, in all their finest aspects!”^[336] replied the Blessed One. F.222.b

Chapter 30

Then Śakra, mighty lord of the gods, thought, “Those noble sons or noble daughters in whose ears this perfection of wisdom resounds have venerated the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have grown the roots of virtuous action in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been accepted by spiritual mentors. Leaving aside those who have taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, and who, having taken up, upheld, recited, and mastered it, then earnestly applied the perfection of wisdom in its real nature—apart from them, those noble sons or noble daughters who, having heard this perfection of wisdom are neither fearful, nor afraid, nor terrified, have questioned and petitioned the tathāgatas, arhats, completely awakened buddhas of the past. Those noble sons or noble daughters who, having heard this perfection of wisdom, are neither fearful, nor afraid, nor terrified, and who have [also] taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, have been cultivating the perfection of generosity, and have been practicing the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom for many eons.” {Ki.IV: 9}

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, those noble sons or noble daughters who, having heard this profound perfection of wisdom, and are neither fearful, nor afraid, nor terrified, but take up, uphold, recite,F.223.a master, and focus their attention correctly on it, should be held to resemble irreversible bodhisattva great beings. If one were to ask why, Blessed Lord, this perfection of wisdom is profound. Those who have not practiced the six perfections in the past could not become devoted to it, after just hearing it. Blessed Lord, those noble sons or noble daughters who think of abandoning this profound perfection of wisdom after hearing it have indeed abandoned this profound perfection of wisdom in the past. If one were to ask why, it is because when this profound perfection of wisdom is explained, those noble sons or noble daughters are without faith and devotion. Those noble sons or noble daughters have not venerated the lord buddhas, bodhisattva great beings, and śrāvakas in the past. They have not made requests and have not asked how the perfection of generosity should be practiced; how the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be practiced; how the emptiness of internal phenomena should be cultivated; how [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should be cultivated; how the applications of mindfulness should be cultivated; how the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path should be cultivated; how the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation,F.223.b the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers should be cultivated; how the meditative stabilities and the dhāraṇī gateways should be cultivated; and how the powers of the tathāgatas, the fearlessnesses,{Ki.IV: 10} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas should be cultivated.”

Then Śakra, mighty lord of the gods, said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, since this perfection of wisdom is absolutely profound, when this profound perfection of wisdom is revealed, why is it so astonishing that bodhisattva great beings who did not practice it in the past and lacked devotion are [now] not devoted to 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 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience. Why is that so astonishing? Venerable Śāradvatīputra, F.224.a I pay homage to the perfection of wisdom! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena.”

Then the Blessed One said to Śakra, mighty lord of the gods, “It is so! Kauśika, it is so! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena. If you ask why, Kauśika, the all-aspect omniscience of the lord buddhas originates therefrom, and [conversely] it is on the basis of the wisdom that knows all phenomena that the perfection of wisdom is expressed. Kauśika, noble sons or noble daughters who wish to dwell in all-aspect omniscience should dwell in the perfection of wisdom. Noble sons or noble daughters who wish to attain the wisdom of knowledge of the path, who wish to abandon all afflicted mental states associated with reincarnation through the continuity of propensities, and who wish to turn the wheel of the Dharma, should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in the fruit of entering the stream to nirvāṇa, who wish to establish them in the fruit of being destined for only one more rebirth, in the fruit on no longer being subject to rebirth, and in arhatship, who wish to establish them in individual enlightenment, and who wish to establish them in unsurpassed, complete enlightenment should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in buddhahood should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to perfect the three realms should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to defeat all the demonic forces of Māra should persevere in the perfection of wisdom. F.224.b Noble sons or noble daughters who wish to foster the saṅgha of monks should persevere in the perfection of wisdom.” {Ki.IV: 11}

Śakra, mighty lord of the gods then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings dwell in the perfection of wisdom? How do they dwell in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom? How do they persevere in the emptiness of internal phenomena? How do they persevere in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How do they persevere in the thirty-seven factors conducive to enlightenment? How do they persevere in 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, and the extrasensory powers? How do they persevere in the meditative stabilities and the dhāraṇī gateways? How do they persevere in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas?”

“Kauśika,F.225.a excellent!” replied the Blessed One. “It is excellent that you thought to question the tathāgata, arhat, completely awakened Buddha about this matter. Kauśika, your inspired speech has indeed come about through the blessing of the buddhas. Kauśika, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not dwell in physical forms, and when they do not dwell in physical forms, at that time they do not persevere^[337] with physical forms. They do not dwell in feelings, perceptions, formative predispositions, or consciousness, and when they do not dwell in consciousness [and so forth], at that time they do not persevere with consciousness [and so forth]. They do not dwell in the eyes, and when they do not dwell in the eyes, at that time they do not persevere with the eyes. They do not dwell in the ears, nose, tongue, body, or mental faculty, and when they do not dwell in the mental faculty [and so forth], at that time they do not persevere with the mental faculty [and so forth]. They do not dwell in sights, and when they do not dwell in sights, at that time they do not persevere with sights. They do not dwell in sounds, odors, tastes, tangibles, or mental phenomena, and when they do not dwell in mental phenomena [and so forth], at that time they do not persevere with mental phenomena [and so forth]. They do not dwell in visual consciousness, they do not dwell in visually compounded sensory contact, and they do not dwell in feelings conditioned by visually compounded sensory contact; they do not dwell in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; they do not dwell in mentally compounded sensory contact [and so forth], and they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth]; and when they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth], at that time they do not persevere with feelings conditioned by mentally compounded sensory contact [and so forth].

They do not dwell in the earth element, and when they do not dwell in the earth element, at that time they do not persevere with the earth element. They do not dwell in the water element, the fire element, the wind element, the space element,{Ki.IV: 12} or the consciousness element, and when they do not dwell in the consciousness element [and so forth],F.225.b at that time they do not persevere with the consciousness element [and so forth]. They do not dwell in ignorance, and when they do not dwell in ignorance, at that time they do not persevere with ignorance. They do not dwell 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, and when they do not dwell in aging and death [and so forth], at that time they do not persevere with aging and death [and so forth]. They do not dwell in the perfection of generosity, and when they do not dwell in the perfection of generosity, at that time they do not persevere with the perfection of generosity. They do not dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, and when they do not dwell in the perfection of wisdom [and so forth], at that time they do not persevere with the perfection of wisdom [and so forth]. They do not dwell in the emptiness of internal phenomena, and when they do not dwell in the emptiness of internal phenomena, at that time they do not persevere with the emptiness of internal phenomena. They do not dwell in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and when they do not dwell in the emptiness of the essential nature of nonentities [and so forth], at that time they do not persevere with the emptiness of the essential nature of nonentities [and so forth].

They do not dwell in the applications of mindfulness, and when they do not dwell in the applications of mindfulness, at that time they do not persevere with the applications of mindfulness. They do not dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path, and when they do not dwell in the noble eightfold path [and so forth], at that time they do not persevere with the noble eightfold path [and so forth]. They do not dwell in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes,F.226.a or the formless absorptions, and when they do not dwell in the formless absorptions [and so forth], at that time they do not persevere with the formless absorptions [and so forth]. They do not dwell in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, and when they do not dwell in the extrasensory powers [and so forth], at that time they do not persevere with the extrasensory powers [and so forth]. They do not dwell in the meditative stabilities or the dhāraṇī gateways, and when they do not dwell in the dhāraṇī gateways [and so forth], at that time they do not persevere with the dhāraṇī gateways [and so forth]. They do not dwell in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, and when they do not dwell in the eighteen distinct qualities of the buddhas [and so forth], at that time they do not persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not dwell in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment, and when they do not dwell in individual enlightenment [and so forth], at that time they do not persevere with individual enlightenment [and so forth].

They do not dwell in knowledge of the path or all-aspect omniscience, and when they do not dwell in all-aspect omniscience [and knowledge of the path], at that time they do not persevere with all-aspect omniscience [and knowledge of the path].

“If you ask why, Kauśika, it is because they do not apprehend physical forms in which they should dwell and in which they should persevere. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in which they should dwell and in which they should persevere. They do not apprehend the sense fields, F.226.b sensory elements, or links of dependent origination in which they should dwell and in which they should persevere. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in which they should dwell and in which they should persevere. They do not apprehend 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, or the extrasensory powers in which they should dwell and in which they should persevere. They do not apprehend 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 in which they should dwell and in which they should persevere. They do not apprehend the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment in which they should dwell and in which they should persevere. They do not apprehend knowledge of the path or all-aspect omniscience in which they should dwell and in which they should persevere.

“Moreover, Kauśika,^[338] when bodhisattva great beings practice the perfection of wisdom, they do not engage with or differentiate physical forms, and when they do not engage with or differentiate physical forms, at that time they do persevere with physical forms. They do not engage with or differentiate feelings, perceptions, formative predispositions, or consciousness, and when they do not engage with or differentiate consciousness [and so forth], at that time they do persevere with consciousness [and so forth]. They do not engage with or differentiate the sense fields, sensory elements, or links of dependent origination, and when they do not engage with or differentiate the links of dependent origination [and so forth], at that time they do persevere with the links of dependent origination [and so forth].F.227.a They do not engage with or differentiate any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, and when they do not engage with or differentiate the thirty-seven factors conducive to enlightenment [and so forth], at that time they do persevere with the thirty-seven factors conducive to enlightenment [and so forth]. They do not engage with or differentiate 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, or the extrasensory powers, and when they do not engage with or differentiate the extrasensory powers [and so forth], at that time they do persevere with the extrasensory powers [and so forth]. They do not engage with or differentiate the meditative stabilities or the dhāraṇī gateways, and when they do not engage with or differentiate the dhāraṇī gateways [and so forth], at that time they do persevere with the dhāraṇī gateways [and so forth].

They do not engage with or differentiate 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, and when they do not engage with or differentiate the eighteen distinct qualities of the buddhas [and so forth], at that time they do persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not engage with or differentiate [the goals], up to and including all-aspect omniscience, and when they do not engage with or differentiate all-aspect omniscience [and so forth], at that time they do persevere with all-aspect omniscience [and so forth].{Ki.IV: 13}

“If you ask why, when bodhisattva great beings practice the perfection of wisdom in that manner, they do not apprehend physical forms in the limit of past time, they do not apprehend physical forms in the limit of future time, and they do not apprehend physical forms in the intervening [present]. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in the limit of past time,F.227.b they do not apprehend consciousness [and so forth] in the limit of future time, and they do not apprehend consciousness [and so forth] in the intervening [present]. They do not apprehend the sense fields, the sensory elements, or the links of dependent origination in the limit of past time, they do not apprehend the links of dependent origination [and so forth] in the limit of future time, and they do not apprehend the links of dependent origination [and so forth] in the intervening [present]. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in the limit of past time, they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the limit of future time, and they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the intervening [present]. They do not apprehend 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, or the extrasensory powers in the limit of past time, they do not apprehend the extrasensory powers [and so forth] in the limit of future time, and they do not apprehend the extrasensory powers [and so forth] in the intervening [present]. They do not apprehend the meditative stabilities or the dhāraṇī gateways in the limit of past time, they do not apprehend the dhāraṇī gateways [and so forth] in the limit of future time, and they do not apprehend the dhāraṇī gateways [and so forth] in the intervening [present].

They do not apprehend 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 in the limit of past time, they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the limit of future time, and they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the intervening [present]. They do not apprehend [the goals], up to and including all-aspect omniscience, in the limit of past time, they do not apprehend all-aspect omniscience [and so forth] in the limit of future time, and they do not apprehend all-aspect omniscience [and so forth] in the intervening [present].”

Then the venerable Śāradvatīputra said to the Blessed One, F.228.a “Blessed Lord, the perfection of wisdom is profound!”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is profound because the real nature of physical forms is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings, perceptions, formative predispositions, and consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the sense fields, the sensory elements, and the links of dependent origination is profound. The perfection of wisdom is profound because the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is profound. The perfection of wisdom is profound because the real nature 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, and the dhāraṇī gateways is profound. The perfection of wisdom is profound because the real nature of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is profound. The perfection of wisdom is profound because the real nature of [the goals], up to and including all-aspect omniscience, is profound.”

“Blessed Lord, this perfection of wisdom is hard to fathom.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is hard to fathom because physical forms are hard to fathom. The perfection of wisdom is hard to fathom because feelings, perceptions, formative predispositions, and consciousness are hard to fathom. F.228.b The perfection of wisdom is hard to fathom because the sense fields, the sensory elements, and the links of dependent origination are hard to fathom. The perfection of wisdom is hard to fathom because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are hard to fathom. The perfection of wisdom is hard to fathom because 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, and the extrasensory powers are hard to fathom. The perfection of wisdom is hard to fathom because the meditative stabilities and the dhāraṇī gateways are hard to fathom. The perfection of wisdom is hard to fathom because the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are hard to fathom. The perfection of wisdom is hard to fathom because [the goals], up to and including all-aspect omniscience, are hard to fathom.” {Ki.IV: 14}

“Blessed Lord, this perfection of wisdom is immeasurable.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is immeasurable because physical forms are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings, perceptions, formative predispositions, and consciousness are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the sense fields, the sensory elements, and the links of dependent origination are immeasurable. The perfection of wisdom is immeasurable because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are immeasurable. F.229.a The perfection of wisdom is immeasurable because 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, and the extrasensory powers are immeasurable. The perfection of wisdom is immeasurable because the meditative stabilities and the dhāraṇī gateways are immeasurable. The perfection of wisdom is immeasurable because the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are immeasurable. The perfection of wisdom is immeasurable because [the goals], up to and including all-aspect omniscience, are immeasurable.”

“Blessed Lord, how do bodhisattva great beings practice the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, F.229.b emptiness, signlessness, wishlessness, and the extrasensory powers are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are profound, then they are practicing the perfection of wisdom. B42

“If you ask why, Śāradvatīputra, the profundity of physical forms is not physical forms. The profundity of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The profundity of the sense fields, the sensory elements, and the links of dependent origination is not the links of dependent origination [and so forth]. The profundity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is not the thirty-seven factors conducive to enlightenment [and so forth]. The profundity 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, and the extrasensory powers is not the extrasensory powers [and so forth]. The profundity of the meditative stabilities and the dhāraṇī gateways is not the dhāraṇī gateways [and so forth]. F.230.a The profundity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the eighteen distinct qualities of the buddhas [and so forth]. The profundity of [the goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, and the extrasensory powers are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and F.230.b the eighteen distinct qualities of the buddhas are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are hard to fathom, then they are practicing the perfection of wisdom.

“If you ask why, Śāradvatīputra, the unfathomability of physical forms is not physical forms. The unfathomability of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The unfathomability of [the other phenomena, attributes, and goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth]. {Ki.IV: 15}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, and the extrasensory powers are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are immeasurable, F.231.a then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are immeasurable, then they are practicing the perfection of wisdom.

“If you ask why, Śāradvatīputra, the immeasurability of physical forms is not physical forms. The immeasurability of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The immeasurability of [the other phenomena, attributes, and goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].”

Śāradvatīputra then said, “Ah! Blessed Lord, this perfection of wisdom is so profound, so hard to fathom, and so hard to realize. Blessed Lord, this perfection of wisdom is so immeasurable. Blessed Lord, this should not be explained in the presence of bodhisattva great beings who have newly entered the vehicle. Having heard this profound perfection of wisdom, they would be fearful, afraid, and terrified. They would be hesitant and doubtful. They would be without devotion. Blessed Lord, this profound perfection of wisdom should be revealed in the presence of bodhisattva great beings. Having heard this profound perfection of wisdom, they will not be fearful, afraid, or terrified. They will not be hesitant or doubtful. Having heard it, they would be increasingly devoted, and they would take up, uphold, F.231.b recite, master, and focus their attention correctly on it.”

Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, if this profound perfection of wisdom is explained in the presence of bodhisattva great beings who have newly entered the vehicle, what fault would there be?”

“Kauśika,” replied Śāradvatīputra, “if this profound perfection of wisdom is explained in the presence of bodhisattva great beings who have newly entered the vehicle, having heard this profound perfection of wisdom, they would be fearful, afraid, and terrified. They would turn away from it. They would forsake it. They would be without devotion. Kauśika, having heard this perfection of wisdom, bodhisattva great beings who have newly entered the vehicle would actualize and accumulate the world-forming deeds that descend into erroneous [paths] because they would have rejected it. It is difficult for those who have generated and accrued such world-forming deeds to attain consummate buddhahood in unsurpassed, complete enlightenment. That is the situation!”

Śakra then asked, “Venerable Śāradvatīputra, are there bodhisattva great beings, not yet prophesied, who, having heard this profound perfection of wisdom, will not be afraid, fearful, or terrified?”

“Kauśika, those bodhisattva great beings who will not be afraid, fearful, or terrified, having heard this profound perfection of wisdom, will be prophesied to attain unsurpassed, complete enlightenment before long. {Ki.IV: 16} They will be prophesied to attain [all the goals], up to and including unsurpassed, complete enlightenment, before they have encountered more than one or F.232.a two tathāgatas, arhats, completely awakened buddhas.”

Then the Blessed One said to the venerable Śāradvatīputra, “It is so, Śāradvatīputra! It is so! Śāradvatīputra, those bodhisattva great beings who, having heard this profound perfection of wisdom, will not be fearful, afraid, or terrified, and who, having heard it, will increasingly take up, uphold, recite, master, and maintain the perfection of wisdom, just as it has been taught, will have entered into the vehicle for a long period of time. They will have practiced the six perfections. They will have venerated many buddhas.”

Śāradvatīputra then declared, “Blessed Lord, I am inspired to elucidate this by way of some analogies! Sugata, I am inspired to elucidate this by way of some analogies!”

“Śāradvatīputra, be inspired!” replied the Blessed One.

“Blessed Lord,” said Śāradvatīputra, “it is just as if noble sons or noble daughters who follow the vehicle of the bodhisattvas in a dream were to cultivate the perfection of wisdom, be absorbed in the meditative concentrations, undertake perseverance, practice tolerance, maintain ethical discipline, and practice generosity, and then reach as far as the site of enlightenment—one would then know, Blessed Lord, that those noble sons or noble daughters have indeed drawn near to unsurpassed, complete enlightenment. Blessed Lord, what need one say about bodhisattva great beings who, when they are not asleep, have cultivated the perfection of wisdom, been absorbed in the meditative concentrations, undertaken perseverance, practiced tolerance, maintained ethical discipline,F.232.b and practiced generosity! Blessed Lord, one would know that those [latter] noble sons or noble daughters have drawn near to unsurpassed, complete enlightenment. Blessed Lord, those who have heard this profound perfection of wisdom, and, having heard it, then retain it and earnestly apply it in an authentic manner,^[339] will ripen the roots of virtuous action. Blessed Lord, bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom will have entered the vehicle for a long period of time and will have cultivated the roots of virtuous action. They will have venerated many buddhas. They will have been accepted by spiritual mentors. Blessed Lord, those noble sons or noble daughters are near to being prophesied to attain unsurpassed, complete enlightenment. They will be prophesied to attain unsurpassed, complete enlightenment. Blessed Lord, those noble sons or noble daughters who accord with this profound perfection of wisdom, and, having accorded with it, then take up, uphold, recite, master, and focus their attention correctly on it should be known to be making progress to unsurpassed, complete enlightenment that is irreversible.

{Ki.IV: 17}

“Blessed Lord, it is just as when some men, coming out of a wilderness of one hundred yojanas, or coming out of a wilderness of two hundred, three hundred, four hundred, or five hundred yojanas, might see signs indicative of a village, city, market town, region, or royal capital, such as cowherds, herders, border posts, excellent orchards, F.233.a or excellent woodlands—or if they were to see, by means of other signs apart from these, that they were clearly approaching a village, city, market town, region, or royal capital—they would think that when these indications appear they are indeed approaching a village, city, market town, region, or royal capital. They would be relieved, and thenceforth there would be no fear of robbers, fear of brigands, fear of savage wild beasts, or fear of hunger and thirst. Blessed Lord, in the same way, when bodhisattva great beings have accorded with this profound perfection of wisdom, and, having accorded with it, also taken up, upheld, recited, mastered, and focused their attention correctly on it, one should know that at that time, Blessed Lord, those bodhisattva great beings are near to being prophesied and before long they will attain consummate buddhahood in unsurpassed, complete enlightenment. Thenceforth those bodhisattva great beings will not fear the level of the śrāvakas or the level of the pratyekabuddhas. If one were to ask why, it is because the sight of this profound perfection of wisdom, paying homage to it and listening to it, are indications heralding unsurpassed, complete enlightenment.”

“It is so, Śāradvatīputra. It is so!” replied the Blessed One. “Śāradvatīputra, may you now again be inspired by the power of the buddhas!”

“Blessed Lord, it is just as if there were some men wishing to see the shores of the great ocean—the closer they approached the great ocean in order to see it, F.233.b the more they would no longer see trees or the indications of a tree, or hills or the indication of a hill, [and they would know] on that basis that the great ocean is near, the great ocean is not far away. {Ki.IV: 18} If one were to ask why, they would instinctively know that now the great ocean is near and not far away. If it is near there will be no trees or the indication of a tree, and no hills or the indication of a hill. So even though the eyes of those men do not yet see the great ocean, they understand that they are nearing the great ocean, and that the great ocean is in the vicinity, the great ocean is not far away. In the same way, Blessed Lord, bodhisattva great beings who hear, take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom should understand that they are near to being prophesied to attain unsurpassed, complete enlightenment, even though the tathāgatas, arhats, completely awakened buddhas have not yet prophesied them with the words, ‘You will attain consummate buddhahood in unsurpassed, complete enlightenment within so many eons, within so many hundreds of eons, within so many thousands of eons, or within so many hundred billion trillions of eons.’ If one were to ask why, it is because they would know, ‘I am observing, paying homage to, and listening to this profound perfection of wisdom, and, having heard it, I am holding it, retaining it, reciting it, and mastering it, F.234.a focusing my attention correctly on it.’

“Blessed Lord, it is just as when spring approaches and the leaves and petals of plants appear and change color—the people of Jambudvīpa know that leaves, flowers, and fruits will appear before long because these are the indications that appear from plants. When plants turn to excellent leaves, flowers, and fruits, women, men, boys, and girls, on seeing those plants with excellent leaves, flowers, and fruits, feel happy. Blessed Lord, in the same way, when bodhisattva great beings see, pay homage to, venerate, and listen to this profound perfection of wisdom, and, having heard it, {Ki.IV: 19} also take up, uphold, recite, master, and focus their attention correctly on it, at that time, Blessed Lord, one should know that those bodhisattva great beings have ripened the roots of virtuous action. Blessed Lord, one should know that those bodhisattva great beings have venerated many buddhas. Blessed Lord, those bodhisattva great beings should know that since they themselves see, pay homage to, and listen to this profound perfection of wisdom, and earnestly apply the perfection of wisdom just as it has been revealed, through their former roots of virtuous action, they have drawn near to unsurpassed, complete enlightenment. Thereupon, all those gods who have seen the buddhas of the past F.234.b will observe the indications of those bodhisattva great beings and then rejoice, overjoyed, contented, and happy, that these bodhisattva great beings will be prophesied to attain unsurpassed, complete enlightenment before long, since the bodhisattva great beings of the past also experienced those indications that they would be prophesied [to attain enlightenment].

“Blessed Lord, it is just as when a pregnant woman undergoes physical changes as the time to give birth approaches—her body becomes more and more unshapely and lethargic, her mind becomes weak and irritable, her appetite is reduced, her senses become dull, she sleeps less and feels uncomfortable—because of her feelings she speaks little and abstains from intimate contact, feeling that such sensations are due to the inappropriate attentions in which she formerly indulged and on which she relied. Other women will know, the more they see this woman with such symptoms, that she will give birth before long. Blessed Lord, in the same way, when those bodhisattva great beings who have grown the roots of virtuous action, venerated many buddhas, practiced good conduct, been accepted by a spiritual mentor, and brought the roots of virtuous action to maturity accord with this profound perfection of wisdom, and, having accorded with it, also take up, uphold, recite, master, and focus their attention correctly on it, then, Blessed Lord, one should know that those bodhisattva great beings will be prophesied to attain unsurpassed, complete enlightenment before long.”

“Excellent, Śāradvatīputra! Excellent!” replied the Blessed One. “Śāradvatīputra, this inspired speech of yours arises through the power of the buddhas.”

Then the venerable Subhūti F.235.a said to the Blessed One, “Blessed Lord, it is most wonderful that the tathāgatas, arhats, completely awakened buddhas will sustain those bodhisattva great beings so perfectly in that manner.” {Ki.IV: 20}

“Subhūti,” replied the Blessed One, “it is in order to act for the benefit of many living creatures, to bring happiness to many living creatures, to act out of compassion for the world, and to act for the well-being, benefit, and happiness of a multitude of gods and human beings that those bodhisattva great beings have embarked in this way on unsurpassed, complete enlightenment. While they are practicing the conduct of a bodhisattva they benefit many hundreds and thousands of living creatures through the four attractive qualities of a bodhisattva. If you ask what these four are, they comprise generosity, pleasant speech, purposeful activity, and harmonious activity. Through these qualities they encourage beings toward the paths of the ten virtuous actions.

“They themselves are absorbed in the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions, and they also encourage others toward the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions. They themselves practice generosity and they also encourage others toward generosity. They themselves maintain ethical discipline, and they also encourage others toward ethical discipline. They themselves cultivate tolerance and they also encourage others toward tolerance. They themselves undertake perseverance and they also encourage others toward perseverance. They themselves are absorbed in meditative concentration and they also encourage others toward meditative concentration. They themselves cultivate wisdom and they also encourage others toward wisdom. F.235.b They dwell in the perfection of wisdom, and although through skillful means they establish beings in the fruit of entering the stream to nirvāṇa, they themselves do not attain the fruit of entering the stream to nirvāṇa. Although they establish others in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment, they themselves do not actualize individual enlightenment [and so forth].

“They themselves practice the perfection of generosity, and they also encourage many thousands of other bodhisattvas toward the perfection of generosity. They themselves practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they also encourage many thousands of other bodhisattvas toward the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They themselves occupy the level at which progress has become irreversible, and they also establish others in the level at which progress has become irreversible. They themselves bring beings to maturity, and they also encourage others to bring beings to maturity. They themselves develop the extrasensory powers of the bodhisattvas, and they also encourage others toward the extrasensory powers of the bodhisattvas. They themselves refine the dhāraṇī gateways, and they also encourage others to refine the dhāraṇī gateways. They themselves acquire excellent inspired speech, and they also encourage others toward excellent inspired speech. They themselves assume an excellent physical form,F.236.a and they also encourage others to acquire an excellent physical form. They themselves assume the excellent major marks, and they also encourage others to acquire the excellent marks.{Ki.IV: 21} They themselves assume the excellent status of a prince, and they also encourage others toward the excellent status of a prince. They themselves cultivate the thirty-seven factors conducive to enlightenment, and they also encourage others toward the thirty-seven factors conducive to enlightenment. They themselves cultivate 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, and the five extrasensory powers, and they also encourage others toward the five extrasensory powers [and so forth].

They themselves cultivate all the meditative stabilities and all the dhāraṇī gateways, and they also encourage others toward all the dhāraṇī gateways [and so forth]. They themselves achieve the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they also encourage others toward the eighteen distinct qualities of the buddhas [and so forth]. They themselves attain all-aspect omniscience, and they also encourage others toward all-aspect omniscience. They themselves abandon all afflictive mental states associated with reincarnation through [past] propensities, and they also encourage others to abandon all afflictive mental states associated with reincarnation through [past] propensities. They themselves turn the wheel of the Dharma, and they also encourage others to turn the wheel of the Dharma.”

The venerable Subhūti then said to the Blessed One, F.236.b “It is wonderful, Blessed Lord, it is wonderful, Sugata, that those bodhisattva great beings endowed with many attributes practice the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment for the sake of all beings! Blessed Lord, how will the cultivation of the perfection of wisdom that bodhisattva great beings have be perfected?”

“Subhūti,” replied the Blessed One, “while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of physical forms, and when they do not observe the enhancement of feelings, perceptions, formative predispositions, or consciousness, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of the sense fields, the sensory elements, or the links of dependent origination, and when they do not observe the enhancement of all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the enhancement 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, or the extrasensory powers, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.{Ki.IV: 22}F.237.a When they do not observe the enhancement of the meditative stabilities or the dhāraṇī gateways, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the enhancement of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the diminution of physical forms and when they do not observe the diminution of feelings, perceptions, formative predispositions, or consciousness, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the sense fields, the sensory elements, or the links of dependent origination, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.F.237.b When they do not observe the diminution 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, or the extrasensory powers, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the meditative stabilities or the dhāraṇī gateways, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“Moreover, Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the notion of phenomena; do not observe the notion of nonphenomena; do not observe the notion of the past; do not observe the notion of the future; do not observe the notion of the present; do not observe the notion of virtuous action, the notion of nonvirtuous action, F.238.a or the notion of indeterminate action; do not observe the notion of conditioned phenomena or the notion of unconditioned phenomena; do not observe the notion of the realm of desire; do not observe the notion of the realm of form; do not observe the notion of the realm of formlessness; do not observe the notion of the perfection of generosity; do not observe the notions of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; and do not observe the notion of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“If you ask why, Subhūti, it is owing to the defining characteristics of all phenomena, and owing to irreversibility, voidness, hollowness, essencelessness, impotence, and lifelessness.”

“Blessed Lord, the inconceivable is being revealed!” said Subhūti.

“Subhūti,” replied the Blessed One, “the inconceivable is revealed owing to the inconceivability of physical forms. The inconceivable is revealed owing to the inconceivability of feelings, perceptions,{Ki.IV: 23} formative predispositions, and consciousness. Subhūti, the inconceivable is revealed owing to the inconceivability of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, the inconceivable is revealed owing to the inconceivability of the perfection of generosity. The inconceivable is revealed owing to the inconceivability of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance,F.238.b the perfection of meditative concentration, and the perfection of wisdom. Subhūti, the inconceivable is revealed owing to the inconceivability of the emptiness of internal phenomena. The inconceivable is revealed owing to the inconceivability of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, the inconceivable is revealed owing to the inconceivability of the thirty-seven factors conducive to enlightenment. The inconceivable is revealed owing to the inconceivability 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, and the extrasensory powers. The inconceivable is revealed owing to the inconceivability of the meditative stabilities and the dhāraṇī gateways. The inconceivable is revealed owing to the inconceivability of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Subhūti, the inconceivable is revealed owing to the inconceivability of [the goals], up to and including all-aspect omniscience.

“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive the notion that physical forms are inconceivable, and if they do not perceive that feelings, perceptions, formative predispositions, and consciousness are inconceivable, then they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive the notion that the sense fields, the sensory elements, and the links of dependent origination are inconceivable, F.239.a then they are perfecting the perfection of wisdom. If they do not perceive the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that 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, and the extrasensory powers are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that the meditative stabilities and the dhāraṇī gateways are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that [the goals], up to and including all-aspect omniscience, are inconceivable, then they are perfecting the perfection of wisdom.”

“Blessed Lord, who will be devoted to this profound perfection of wisdom?

“Bodhisattva great beings who have practiced the six perfections, who have grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors will be devoted to this profound perfection of wisdom,” replied the Blessed One.

“Blessed Lord, F.239.b to what extent have such bodhisattva great beings practiced the six perfections, grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors?”

“Subhūti,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not imagine or construe physical forms, they do not imagine or construe the indications of physical forms, and they do not imagine or construe the inherent existence of physical forms. They do not imagine or construe feelings, perceptions, formative predispositions, or consciousness; they do not imagine or construe the indications of consciousness [and so forth]; and they do not imagine or construe the inherent existence of consciousness [and so forth]. They do not imagine or construe the sense fields, the sensory elements, or the links of dependent origination; they do not imagine or construe the indications of the links of dependent origination [and so forth]; and they do not imagine or construe the inherent existence of the links of dependent origination [and so forth]. They do not imagine or construe the realm of desire, they do not imagine or construe the indications of the realm of desire, and they do not imagine or construe the inherent existence of the realm of desire. They do not imagine or construe the realm of form, they do not imagine or construe the indications of the realm of form, and they do not imagine or construe the inherent existence of the realm of form. They do not imagine or construe the realm of formlessness, they do not imagine or construe the indications of the realm of formlessness, and they do not imagine or construe the inherent existence of the realm of formlessness. They do not imagine or construe the perfection of generosity, they do not imagine or construe the indications of the perfection of generosity, and they do not imagine or construe the inherent existence of the perfection of generosity. They do not imagine or construe the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance,{Ki.IV: 24} the perfection of meditative concentration, or the perfection of wisdom;F.240.a they do not imagine or construe the indications of the perfection of wisdom [and so forth]; and they do not imagine or construe the inherent existence of the perfection of wisdom [and so forth].

They do not imagine or construe the emptiness of internal phenomena, they do not imagine or construe the indications of the emptiness of internal phenomena, and they do not imagine or construe the inherent existence of the emptiness of internal phenomena. They do not imagine or construe [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; they do not imagine or construe the indications of the emptiness of the essential nature of nonentities [and so forth]; and they do not imagine or construe the inherent existence of the emptiness of the essential nature of nonentities [and so forth]. They do not imagine or construe the thirty-seven factors conducive to enlightenment, they do not imagine or construe the indications of the thirty-seven factors conducive to enlightenment, and they do not imagine or construe the inherent existence of the thirty-seven factors conducive to enlightenment. They do not imagine or construe 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, or the extrasensory powers; they do not imagine or construe the indications of the extrasensory powers [and so forth]; and they do not imagine or construe the inherent existence of the extrasensory powers [and so forth]. They do not imagine or construe the meditative stabilities or the dhāraṇī gateways, they do not imagine or construe the indications of the dhāraṇī gateways [and so forth], and they do not imagine or construe the inherent existence of the dhāraṇī gateways [and so forth]. They do not imagine or construe the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; they do not imagine or construe the indications of the eighteen distinct qualities of the buddhas [and so forth],F.240.b and they do not imagine or construe the inherent existence of the eighteen distinct qualities of the buddhas [and so forth].

They do not imagine or construe [the goals], up to and including all-aspect omniscience; they do not imagine or construe the indications of all-aspect omniscience [and so forth]; and they do not imagine or construe the inherent existence of all-aspect omniscience [and so forth]. If you ask why, Subhūti, it is because physical forms are inconceivable. Feelings, perceptions, formative predispositions, and consciousness are inconceivable. The sense fields, the sensory elements, and the links of dependent origination are inconceivable. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are inconceivable. 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, and the extrasensory powers are inconceivable. The meditative stabilities and the dhāraṇī gateways are inconceivable. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are inconceivable. [The goals], up to and including all-aspect omniscience, are inconceivable. Subhūti, such are the bodhisattva great beings who have practiced the six perfections, grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors.”

“Blessed Lord, the perfection of wisdom is profound!” said Subhūti.

The Blessed One replied, “The perfection of wisdom is profound owing to the profundity of physical forms. The perfection of wisdom is profound owing to the profundity of feelings, perceptions, formative predispositions, F.241.a and consciousness. The perfection of wisdom is profound owing to the profundity of the sense fields, the sensory elements, and the links of dependent origination. The perfection of wisdom is profound owing to the profundity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. The perfection of wisdom is profound owing to the profundity 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, and the extrasensory powers. The perfection of wisdom is profound owing to the profundity of the meditative stabilities and the dhāraṇī gateways. The perfection of wisdom is profound owing to the profundity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge and the distinct qualities of the buddhas. The perfection of wisdom is profound owing to the profundity of [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, the perfection of wisdom is a mass of precious gems. It bestows^[340] the masses of the precious gems of the Dharma. That is to say, it bestows the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, and the five extrasensory powers. It bestows the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. It bestows 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, F.241.b emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. It bestows the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. It bestows 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, and individual enlightenment. It bestows [the goals], up to and including all-aspect omniscience.

“Blessed Lord, the perfection of wisdom turns the wheel of the Dharma. Blessed Lord, the perfection of wisdom is a mass of purity owing to the purity of physical forms; the purity of feelings, perceptions, formative predispositions, {Ki.IV: 25} and consciousness; the purity of the sense fields, the sensory elements, and the links of dependent origination; the purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; the purity 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, and the extrasensory powers; the purity of the meditative stabilities and the dhāraṇī gateways; the purity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and the purity of [the goals], up to and including all-aspect omniscience.

“Blessed Lord, it would be so astonishing if many obstacles do not arise when a profound perfection of wisdom such as this is revealed.”

“Subhūti, it is so! Subhūti, it is so!” replied the Blessed One. “Subhūti, this profound perfection of wisdom will encounter many obstacles. For this reason, F.242.a noble sons or noble daughters should commit to writing, recite, teach, and cultivate this profound perfection of wisdom, focusing their attention correctly on it. In order that obstacles might not occur, even if they are committing it to writing, they should do so swiftly, and even if they are reciting, teaching, and cultivating it, focusing their attention correctly on it, they should do so swiftly. Therefore, Subhūti, even if noble sons or noble daughters have one month in which to commit it to writing, they should do so. Even if they have two months, if they have three months, if they have four months, if they have five months, if they have six months, or if they have up to one year in which to commit it to writing, they should do so. Even if they have one month in which to teach it, confer the scriptural transmission, disseminate it, or cultivate it, focusing their attention correctly on it, then they should do so; and even if they have up to one year in which to cultivate it [and so forth], they should do so. If you ask why, Subhūti, it is because phenomena that are most precious encounter many obstacles.”

“Blessed Lord, it would be very astonishing if the evil forces of Māra were not to cause obstacles to prevent by whatever means this profound perfection of wisdom from being committed to writing, recited, taught, disseminated, and cultivated, and having attention correctly focused on it!”

“Subhūti,” replied the Blessed One, “it is not the case that the evil forces of Māra do not cause obstacles in order to prevent by whatever means this profound perfection of wisdom from being committed to writing, recited, taught, cultivated, and having attention correctly focused on it. However, despite that, they cannot inflict obstacles on bodhisattva great beings who do commit this profound perfection of wisdom to writing, and recite, disseminate, or cultivate it.” {Ki.IV: 26}

Then the venerable Śāradvatīputra asked the Blessed One, F.242.b “Blessed Lord, through whose power do the evil forces of Māra not obstruct bodhisattva great beings who commit this profound perfection of wisdom to writing, recite it, disseminate it, focus their attention correctly on it, and cultivate it?”

“Śāradvatīputra,” replied the Blessed One, “it is through the power of the buddhas that the evil forces of Māra cannot cause obstacles for bodhisattva great beings who commit this profound perfection of wisdom to writing, and recite, disseminate, cultivate, or focus their attention correctly on it. Śāradvatīputra, it is also through the power of all those lord buddhas who are alive and present in the world systems of the ten directions, teaching the Dharma, that the evil forces of Māra cannot cause obstacles for bodhisattva great beings who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, or focus their attention correctly on it. Those lord buddhas indeed have their enlightened intention directed toward those bodhisattva great beings, and accept them, so that the evil forces of Māra cannot cause obstacles for those bodhisattva great beings who have been accepted by the lord buddhas and who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, or focus their attention correctly on it. If you ask why, Śāradvatīputra, it is because the evil forces of Māra are incapable of causing obstacles for bodhisattva great beings who have been accepted by the buddhas and who have pursued virtuous attributes. Śāradvatīputra, it is in accord with reality that the immeasurable and countless tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable, countless world systems of all the ten directions,F.243.a teaching the Dharma, direct their enlightened intention toward bodhisattva great beings who commit this profound perfection of wisdom to writing, and direct their enlightened intention toward those who recite, teach, disseminate, cultivate, and focus their attention correctly on it.

Śāradvatīputra, noble sons and noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, cultivate, and focus their attention correctly on it should understand that it is through the power of the buddhas that they themselves are committing this profound perfection of wisdom to writing, and reciting, teaching, cultivating, and focusing their attention correctly on it.”

“Blessed Lord, should all noble sons and noble daughters whosoever know that they commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it, through the power of the buddhas, and are all of them sustained by the buddhas?”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “It is as you have said. All noble sons or noble daughters whosoever should know that they commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it, {Ki.IV: 27} through the power of the buddhas. All of them should know that they are sustained by the buddhas.”

“Blessed Lord, the immeasurable and countless lord buddhas who are alive at present, teaching the Dharma in immeasurable, countless world systems, F.243.b extending from the eastern direction throughout the ten directions, know those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it. Those lord buddhas see with the buddha eye and comprehend those who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it.”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “The immeasurable and countless lord buddhas who are alive at present, teaching the Dharma in immeasurable, countless world systems, extending from the eastern direction throughout the ten directions, know those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it. They see them with the buddha eye and comprehend them. B43

“In this regard, Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who take up, uphold, recite, master, and cultivate this profound perfection of wisdom, focusing their attention correctly on it, and who earnestly apply it in an authentic manner,^[341] should also know that they themselves are drawing near to unsurpassed, complete enlightenment. Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who have committed this profound perfection of wisdom to writing and keep it in the form of a book, also develop much devotion to this profound perfection of wisdom. F.244.a They serve, respect, honor, and worship this profound perfection of wisdom with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. {Ki.IV: 28}

“So it is that those noble sons or noble daughters who commit this profound perfection of wisdom to writing and keep it will incur great benefit, great excellence, great outcome, and great maturation. Śāradvatīputra, until they occupy the level at which progress has become irreversible, those noble sons or noble daughters on account of these roots of virtuous action will never be reborn in lower realms of existence. They will never be separated from the lord buddhas. Śāradvatīputra, until they attain consummate buddhahood in unsurpassed, complete enlightenment, those noble sons or noble daughters on account of these roots of virtuous action will never be separated from the six perfections. They will never be separated from the emptiness of internal phenomena. They will never be separated from [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will never be separated from 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 will never be separated from 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, the gateways to liberation—emptiness, signlessness, and wishlessness—or the extrasensory powers. They will never be separated from the meditative stabilities or the dhāraṇī gateways. F.244.b They will never be separated from the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.

“Śāradvatīputra, after the Tathāgata has passed into nirvāṇa, this perfection of wisdom will circulate in the south.^[342] There, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, recite, and master it, focusing their attention correctly on it, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, this profound perfection of wisdom will then circulate from the south to the east. There, too, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, {Ki.IV: 29} recite, and master it, focusing their attention correctly on it, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, F.245.a powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, this profound perfection of wisdom will then circulate from the east to the north.^[343] There, too, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, F.245.b the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, so it is that, afterward, during the future, this perfection of wisdom will perform the activities of the buddhas in the south, the east, and the north for the final five-hundred[-year period of the Buddhist teaching].^[344] If you ask why, Śāradvatīputra, it is because the enlightened intention of the tathāgatas is the perfection of wisdom, and the perfection of wisdom is the enlightened intention of the tathāgatas. Śāradvatīputra, when noble sons or noble daughters flourish in the Dharma and in Vinaya, the Dharma will not decline. If you ask what is that Dharma, it is this perfection of wisdom. Śāradvatīputra, I turn my enlightened intention toward those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and who earnestly apply it in an authentic manner.

Śāradvatīputra, I turn my enlightened intention toward those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and who, having committed it to writing, also serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. Śāradvatīputra, on account of these roots of virtuous action, those noble sons or noble daughters will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.{Ki.IV: 30}F.246.a

“Śāradvatīputra, the tathāgatas see those noble sons or noble daughters with the eye of the buddhas. Śāradvatīputra, the tathāgatas mention those noble sons or noble daughters. Śāradvatīputra, the tathāgatas praise and extol those noble sons or noble daughters. Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the ten directions who are alive at present, teaching the Dharma, also see those noble sons or noble daughters with the eye of the buddhas. Those tathāgatas, arhats, completely awakened buddhas mention, praise, and extol those noble sons or noble daughters. Śāradvatīputra, the tathāgatas praise and extol those noble sons or noble daughters.”

“Blessed Lord, afterward, in the future, will this profound perfection of wisdom flourish in the north?”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “Śāradvatīputra, afterward, in the future, this profound perfection of wisdom will flourish in the north. In this regard, Śāradvatīputra, afterward, in future times, those noble sons or noble daughters will hear this profound perfection of wisdom flourishing in the north, and having heard it they will also be devoted to it. Being devoted to it, they will also commit it to writing, and they will take up, uphold, recite, master, and focus their attention correctly on it, and they will earnestly apply it in an authentic manner. Śāradvatīputra, you should know that those noble sons or noble daughters who hear this profound perfection of wisdom, and having heard are also devoted to it, and who, being devoted to it, also commit it to writing, and take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner, have entered upon the vehicle for a long period of time, F.246.b venerated many buddhas, been accepted by spiritual mentors, and grown the roots of virtuous action.”

“Blessed Lord, afterward, in the future, how many noble sons or noble daughters in the north will hear this profound perfection of wisdom, and having heard it, be devoted to it, and being devoted to it, commit it to writing, take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner?”

The Blessed One replied, “Śāradvatīputra, afterward, in the future, there will be many noble sons or noble daughters in the north who follow the vehicle of the bodhisattvas.{Ki.IV: 31} Śāradvatīputra, when this profound perfection of wisdom is revealed, there will be many such noble sons or noble daughters following the vehicle of the bodhisattvas who will not be cowed or discouraged, and not be fearful, afraid, or terrified. If you ask why, it is because those noble sons or noble daughters will have followed many tathāgatas, arhats, completely awakened buddhas, and those noble sons or noble daughters will have petitioned and questioned many tathāgatas, arhats, completely awakened buddhas. And if again you ask why, those noble sons or noble daughters will perfect the perfection of wisdom. Those noble sons or noble daughters will perfect the perfection of meditative concentration. Those noble sons or noble daughters will perfect the perfection of perseverance. Those noble sons or noble daughters will perfect the perfection of tolerance. Those noble sons or noble daughters will perfect the perfection of ethical discipline. Those noble sons or noble daughters will perfect the perfection of generosity. Those noble sons or noble daughters will perfect the emptiness of internal phenomena.F.247.a Those noble sons or noble daughters will perfect [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Those noble sons or noble daughters will perfect the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Those noble sons or noble daughters will perfect 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, the gateways to liberation—emptiness, signlessness, and wishlessness—and the extrasensory powers.

Those noble sons or noble daughters will perfect the meditative stabilities and the dhāraṇī gateways. Those noble sons or noble daughters will perfect the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.

“Śāradvatīputra, those noble sons or noble daughters will be supported by the roots of virtuous action. They will act for the sake of many living creatures, in order that unsurpassed, complete enlightenment might be attained. If you ask why, Śāradvatīputra, it is because I will have addressed those noble sons or noble daughters with words of all-aspect omniscience. All those lord buddhas who have appeared as tathāgatas, arhats, completely awakened buddhas in the past have also addressed those noble sons or noble daughters with words of all-aspect omniscience. Even after they have passed away, F.247.b they will still be committed to unsurpassed, complete enlightenment, and they will preach such modes [of all-aspect omniscience] to others for the sake of unsurpassed, complete enlightenment. {Ki.IV: 32}

“Śāradvatīputra, those noble sons or noble daughters will be absorbed. Since even Māra or the deities in the band of Māra will be unable to avert them from unsurpassed, complete enlightenment, how much less could others intent on evil and engaged in evil dissuade them from this profound perfection of wisdom! Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, having heard this profound perfection of wisdom, will rejoice and a magnificent feeling of happiness will arise. They will indeed establish many living creatures in virtuous attributes for the sake of unsurpassed, complete enlightenment.

“Those noble sons or noble daughters have in my presence said, ‘Blessed Lord, while practicing the conduct of a bodhisattva, we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in enlightenment. We shall teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.’ If you ask why, Śāradvatīputra, I have examined their thoughts with my mind and rejoiced in the words of those noble sons or noble daughters. Śāradvatīputra, in the presence of the tathāgatas, arhats, completely awakened buddhas of the past, too, those noble sons or noble daughters have said, ‘While practicing the conduct of a bodhisattva, we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in enlightenment. F.248.a We shall teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.’ If you ask why, the tathāgatas, arhats, completely awakened buddhas of the past have mentally examined their thoughts and rejoiced in the words of those noble sons or noble daughters. Śāradvatīputra, when those noble sons or noble daughters practice the conduct of a bodhisattva they will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in unsurpassed, complete enlightenment. {Ki.IV: 33} They will teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.

“Śāradvatīputra, those noble sons or noble daughters will have sublime aspirations with regard to sights, sounds, odors, tastes, and tangibles. They will give sublime gifts. They will give sublime gifts and actualize the sublime roots of virtuous action. Having brought into being the sublime roots of virtuous action, they will be favored with sublime outcomes. Having been favored with sublime outcomes, they will for the sake of those beings be favored with even more sublime outcomes than those. In this manner they will give their belongings, outer or inner, to those beings. Through those roots of virtuous action other buddhafields in which the tathāgatas, arhats, completely awakened buddhas are alive at present, F.248.b teaching the Dharma of this profound perfection of wisdom, will become manifest, and they will rely on such pure buddhafields. Having manifestly heard from those tathāgatas, arhats, completely awakened buddhas this profound perfection of wisdom, in those buddhafields they will also teach it to many hundreds of creatures, many thousands of creatures, and many hundred thousands of creatures for the sake of unsurpassed, complete enlightenment. They will encourage them, incite them, and cause them to rejoice.”

“Blessed Lord, it is most wonderful that, among the Dharmas of the past, future, and present, there is nothing that is not comprehended by the tathāgatas, arhats, completely awakened buddhas, no real nature or reality that is not comprehended, and no mind of beings that is not comprehended. For they indeed know the bodhisattvas associated with past tathāgatas, they indeed know the tathāgatas of the past, and they indeed know the buddhafields and the śrāvakas associated with past tathāgatas. They indeed know the bodhisattvas associated with future tathāgatas, and they indeed know the buddhafields and the śrāvakas associated with future tathāgatas. They indeed know the bodhisattvas associated with present tathāgatas, and they indeed know the buddhafields and the śrāvakas associated with present tathāgatas. F.249.a They indeed know the bodhisattvas associated with all the tathāgatas, arhats, completely awakened buddhas who are alive at present, teaching the Dharma, in the world systems of the ten directions, and they indeed know their buddhafields and śrāvakas. {Ki.IV: 34}

“Blessed Lord, when bodhisattva great beings persevere for the sake of the six perfections and search for and investigate these six perfections, among those noble sons and noble daughters who search for and investigate these six perfections, are there some who will acquire these six perfections after searching for them, and some who will not acquire them?”

“Śāradvatīputra, that is not the case,” replied the Blessed One. “All those noble sons and noble daughters who do not abandon their perseverance will indeed acquire all these six perfections. If you ask why, Śāradvatīputra, it is because those noble sons and noble daughters are persevering for the sake of these six perfections.”

“Blessed Lord, is it the case that those noble sons and noble daughters will also acquire all the utterly profound sūtras that are associated with the six profound perfections?”

“Śāradvatīputra,” replied the Blessed One, “it is impossible that those noble sons and noble daughters will not acquire these utterly profound sūtras that are associated with the six profound perfections. That cannot be. If you ask why, Śāradvatīputra, it is because, even after they have taught them to beings for the sake of unsurpassed, complete enlightenment, encouraging and inciting them, causing them to rejoice and securing them, F.249.b it is the case, Śāradvatīputra, that once those noble sons and noble daughters have passed away, they will yet again acquire these six perfections. Until they have refined the buddhafields, brought beings to maturity, and attained consummate buddhahood in unsurpassed, complete enlightenment, they will never slacken in their perseverance that derives from these six perfections, as they have been taught.”

Chapter 31

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these are the stated attributes of those noble sons and noble daughters who have entered upon unsurpassed, complete enlightenment, who practice the six perfections, and who bring beings to maturity and refine^[345] the buddhafields, then, Blessed Lord, what sorts of obstacles will there be for those noble sons and noble daughters who engage in unsurpassed, complete enlightenment?” {Ki.IV: 35}

“Subhūti,” replied the Blessed One, “if inspired speech arises after a very long lapse of time, then, Subhūti, bodhisattva great beings should know that this is the work of Māra.”

“Blessed Lord, for what reason will inspired speech arise after a very long lapse of time? Why should bodhisattva great beings know that this is the work of Māra?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they perfect the perfection of wisdom with difficulty, and if they perfect the perfection of meditative concentration, the perfection of perseverance, F.250.a the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity with difficulty, for this reason, Subhūti, their inspired speech will arise after an extremely long lapse of time. Bodhisattva great beings should know that this is the work of Māra.

“Moreover, if their inspired speech arises too quickly, bodhisattva great beings should know that this [also] is the work of Māra.”

“Blessed Lord, for what reason will inspired speech arise too quickly? Why should bodhisattva great beings know that this is the work of Māra?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, if without skillful means their inspired speech arises too quickly and they give rise to conceits about it, for that reason, Subhūti, their inspired speech arises too quickly and bodhisattva great beings should know this to be the work of Māra.

“Moreover, Subhūti, if they commit this perfection of wisdom to writing^[346] while yawning, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they commit this perfection of wisdom to writing while laughing, bodhisattva great beings should know that this too is the work of Māra. Subhūti, if they commit this perfection of wisdom to writing while sneering at one another, bodhisattva great beings should know that this too is the work of Māra. If they commit this perfection of wisdom to writing with a distracted mind, bodhisattva great beings should know that this too is the work of Māra. F.250.b If they commit this perfection of wisdom to writing while being attached to other writings and without understanding the meaning of its words, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 36} If they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if they yawn while conferring its transmission, bodhisattva great beings should know that this too is the work of Māra. If they yawn while disseminating, upholding, reciting, or teaching it, or if they yawn while focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, if they laugh at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they sneer at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with distracted minds they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with attachment to other writings they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.”

The venerable Subhūti then inquired of the Blessed One, “Blessed Lord, F.251.a you said that if they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. In that case, Blessed Lord, why would they not have relished it?”

The Blessed One replied, “It is because bodhisattva great beings who have not previously practiced the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity {Ki.IV: 37} will rise from their seats and go away while this profound perfection of wisdom is being taught, their minds lacking faith, and thinking, ‘We have not been prophesied with regard to this perfection of wisdom!’ Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Blessed Lord, why do those who have not been prophesied with regard to this perfection of wisdom rise from their seats and go away?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not entered into the maturity [of the bodhisattvas] are not prophesied to attain unsurpassed, complete enlightenment. If they lack faith, thinking, ‘We do not figure in this perfection of wisdom. Even our names are not mentioned in it!’ then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Blessed Lord, why are the names of those bodhisattva great beings not mentioned in this profound perfection of wisdom?”

“Subhūti,” replied the Blessed One, “the names of bodhisattva great beings who have not been prophesied are not mentioned. F.251.b If they think, ‘Even our names do not figure in this [perfection of wisdom]. Nor does the name of the village, city, or market town where we were born figure in it! We should not listen to the perfection of wisdom! We should depart from this assembly!’ then the more those who have set their minds on enlightenment think they should depart and the more they step away, the more eons of time they will continue to be imprisoned [in cyclic existence], and the more they will have to persevere anew. Having discarded the perfection of wisdom, they will think of mastering those sūtras that do not sustain the wisdom of all-aspect omniscience. In this way, those noble sons and noble daughters who follow the vehicle of the bodhisattvas have abandoned the roots of the tree of all-aspect omniscience, and think of holding on to its branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Blessed Lord, what are the sūtras that do not sustain the wisdom of all-aspect omniscience and which they think to master?”

“They are the sūtras associated with the śrāvakas and the pratyekabuddhas,” replied the Blessed One, “those that enjoin the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation—emptiness, signlessness, and wishlessness. Abiding in these, {Ki.IV: 38} noble sons and noble daughters will attain the fruit of entering the stream to nirvāṇa, and they will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, F.252.a and individual enlightenment, but they will not attain unsurpassed, complete enlightenment. Subhūti, these are the sūtras associated with the śrāvakas and the pratyekabuddhas that they will think of mastering after discarding the perfection of wisdom, and in which the wisdom of all-aspect omniscience is not sustained. If you ask why, Subhūti, bodhisattva great beings who have originated from the perfection of wisdom will attain emancipation through mundane and supramundane attributes. Subhūti, bodhisattva great beings who train in the perfection of wisdom will train in mundane and supramundane attributes.

“Subhūti, just as a dog may well spurn food given by its master, and think of looking for a morsel from a servant, in the same way, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound the perfection of wisdom, which is the root of all the attributes of the buddhas. They will think of relying on sūtras associated with the śrāvakas and the pratyekabuddhas that resemble branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Moreover, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound perfection of wisdom and think of mastering sūtras associated with the śrāvakas and the pratyekabuddhas for the sake of profit and honor. Subhūti, F.252.b bodhisattva great beings should know that this too is the work of Māra.

“Subhūti, it is as if some person who wants an elephant, after finding the elephant, were then to think of searching for the tracks of an elephant.^[347] Subhūti, do you think that this person would be intelligent?”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One, “one should know that those persons who follow the vehicle of the bodhisattvas, who have discarded this profound perfection of wisdom and think of looking for sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 39}

“Subhūti, it is as if someone wishing to see the great ocean were to think of looking for it in the tracks of a bull, and on seeing the hoofprint of a bull were to wonder whether it is the same size as the great ocean or not. Subhūti, do you think that this person would be intelligent?”

“No, Blessed Lord! No, O Sugata!”

“In the same way, Subhūti,” continued the Blessed One, “one should know that noble sons and noble daughters who follow the vehicle of the bodhisattvas, who, even after finding this profound perfection of wisdom, discard and abandon this profound perfection of wisdom, and think of acquiring and mastering sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. F.253.a

“Subhūti, it is as if a builder^[348] or a builder’s apprentice wished to build a house the size of [Śakra’s divine] Vaijayanta Palace, and were to think of searching for the celestial palace of the sun and moon and then think of taking his measurements from the celestial palace of the sun and moon. Subhūti, do you think that this person could build a house like that, modeling the dimensions of the Vaijayanta Palace on the dimensions of the celestial palace of the sun and moon?”

“No, Blessed Lord!”

“Subhūti, do you think that this builder or builder’s apprentice would be intelligent?” asked the Blessed One.

“Blessed Lord, that person would be known as a simpleton! He would not be intelligent!”

“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”

“No, Blessed Lord! No, O Sugata!”

“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.

“Subhūti, it is as if someone F.253.b wishing to see an imperial monarch were to look upon a regional king, and, thinking him to have a complexion and form similar to that of an imperial monarch, {Ki.IV: 40} were to consider that an imperial monarch would have acquired the marks of complexion and shape to be seen in a regional king, and then say, ‘It seems that the complexion, shape, bearing, and marks of an imperial monarch are similar to those of this earthly ruler.’ Subhūti, do you think that this person would be intelligent?”

“No, Blessed Lord! No, O Sugata!”

“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”

“No, Blessed Lord!”

“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.

“Subhūti, it is as if someone who was extremely hungry, even after finding food with a hundred savors, were to think of looking for food with sixty savors, and, after spurning that food endowed with a hundred savors were to think of eating food with sixty savors. Subhūti, do you think F.254.a that this person would be intelligent?”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”

“No, Blessed Lord!”

“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.