Toh 10 — The Perfection of Wisdom in Eighteen Thousand Lines

Chapter 1: Introduction

V29F.1.bB1 We prostrate to all the buddhas and bodhisattvas.

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering^[1] five thousand monks, all worthy ones with the exception of one single person—that is, venerable Ānanda—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect^[2] control of their whole mind;F.2.a with nuns numbering five hundred—Yaśodharā, Mahāprajāpatī, and so on—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge,F.2.b with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration.

That is, he was together with the bodhisattva great beings Bhadrapāla,Ratnākara, Ratnagarbha,^[3] Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamāna­matin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Su­vikrānta­vikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahā­sthāma­prāpta, Mañjuśrī Kumārabhūta, Māra­bala­pramardin, Vajramatin, Ratna­mudrā­hasta, Nityotkṣipta­hasta, Mahā­karuṇā­cinta,Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

Thereupon the Lord, having himself arranged the lion throne, sat down with his legs crossed, holding his body erect, intent on fixing mindfulness, and entered into the meditative stabilization, F.3.asamādhirāja by name, in which all meditative stabilizations are put, included, encompassed, and come to meet.

Then the Lord, mindful and self-possessed, emerged from this meditative stabilization and surveyed with his divine eye all world systems. Having done so, he beamed with his whole body. From the wheels with a thousand spokes on the soles of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, from the ten toes of his feet issued sixty sixty-one hundred thousand one hundred million billion rays, and similarly from his ankles, legs, knees, thighs, hips, and navel, from his two sides, and from the śrīvatsa mark of a great person in his heart issued sixty sixty-one hundred thousand one hundred million billion rays. From his ten fingers issued sixty sixty-one hundred thousand one hundred million billion rays. Similarly, from his two forearms, two shoulders, neck, four eyeteeth, all forty teeth, two nostrils, ears, and eyes, ūrṇā, the uṣṇīṣa on the top of his head, and from the opening of his mouth issued sixty sixty-one hundred thousand one hundred million billion rays. All these sixty sixty-one hundred thousand one hundred million billion rays pervaded the world systems in their entirety with a great illumination and lit them up. This great illumination from the light rays spread out through as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Similarly, this great illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, northwest, below and above, and lit them up. And all the beings F.3.b who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.

Thereupon all the Lord’s hair pores became radiant. From each of the hair pores sixty sixty-one hundred thousand one hundred million billion rays issued forth, and these rays pervaded all the world systems in the great billionfold world system with a great illumination. This great illumination from the light rays spread out through as many world systems as there are sand particles in the Gaṅgā River to the east, pervading them with a great illumination and lighting them up. Similarly, this illumination from the light rays spread out through each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and lit them up. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.

Then the Lord, with the light from the natural splendor of a tathāgata, pervaded the great billionfold world system with a great illumination. He pervaded as many world systems as there are sand particles in the Gaṅgā River to the east with this great illumination, and he similarly pervaded each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, with this great illumination. And all the beings who saw that light, who were touched by the illumination of those light rays, became irreversible from unsurpassed, perfect, complete awakening.

Thereupon the Lord extended his tongue and with it covered the great billionfold world system in its entirety. F.4.a Having pervaded the great billionfold world system with his tongue, he smiled, and from his tongue again many hundred thousand one hundred million billion variously colored rays issued forth, and on all the light rays stood lotuses made of manifold precious stones, shining like gold, each with a thousand petals, variegated, beautiful, captivating, brilliant, fragrant, and soft, all completely like the kācalindika, pleasing to the touch. On the lotuses, furthermore, were seated many embodied tathāgatas, teaching Dharma—this very teaching of Dharma associated with the six perfections. They went to as many world systems as there are sand particles in the Gaṅgā River to the east and taught Dharma—this very teaching of Dharma associated with the perfection of wisdom—and similarly, to each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and taught Dharma—this very teaching of Dharma associated with the six perfections. And all the beings who listened to that Dharma became irreversible from unsurpassed, perfect, complete awakening.

Then the Lord, seated on that very lion throne, entered into the meditative stabilization called siṃhavikrīḍita. He enacted such a performance with his miraculous power that his performance of miraculous power shook the great billionfold world system in six ways: it shook, shook greatly, and shook violently; it quaked, quaked greatly, and quaked violently; it stirred, stirred greatly, and stirred violently; it became disturbed, greatly disturbed, and violently disturbed; F.4.b it roared, roared greatly, and roared violently; and it resounded, resounded greatly, and resounded violently. At the edges it rose up and it sank down in the middle; in the middle it rose up and at the edges sank down. It became soft and oily, producing benefit and ease for all beings. Thereupon, at that moment, minute, and second, in the great billionfold world system the continuums of the hells and the animal world, and the world of Yama, were all cut. And all the places that preclude a perfect human birth disappeared. All those beings were reborn among humans, and also among the Cāturmahā­rājika, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods.

Thereupon, in their great joy and rejoicing these humans and gods recalled their former lives, and having recalled them approached the Lord, bowed to his feet with their heads, cupped their palms together in a gesture of prayerful supplication, and bowed forward. And so too in each of the ten directions, in as many world systems as there are sand particles in the Gaṅgā River to the east, to the south, west, and north, in the intermediate directions, and below and above, the continuums of the hells, animal worlds, and the worlds of Yama in as many world systems as there are sand particles in the Gaṅgā River were all cut too. And all the places precluding a perfect human birth disappeared. All those beings were reborn among humans and the gods. Thereupon these humans and gods recalled their former lives. In their great joy and rejoicing they then approached the buddhas in their respective buddhafields, bowed to their feet with their heads, F.5.a and with palms together in a gesture of prayerful supplication bowed forward.

Then, in the great billionfold world system, the beings who were born blind saw forms with their eyes, the deaf heard sounds with their ears, the insane regained their senses, those with distracted thoughts became one-pointed in their thoughts, the naked found clothes, the poor found wealth, the hungry found food, the thirsty found drink, the sick were healed, the sense faculties of those with damaged sense faculties were repaired, and the physically exhausted became no longer exhausted. Those who had not given up unwholesome deeds of body, speech, and mind, and unwholesome livelihood, gave up their unwholesome habits. All beings considered every being in the same way as they considered their mother, father, brother, and sister, and as they considered their friends, kinsmen, and blood relatives. And they were endowed with the ten wholesome actions and became celibate, pure, free from the stain of immorality, and free from all unwholesome conceptualization. And at that time all beings, possessed of all happiness, acquired the ease a monk feels when absorbed in the third concentration. And at that very time they were endowed with such knowledge that they knew, “Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!” And at that time F.5.b the lord buddhas in other buddhafields cried out cries of delight: “Ah! It is amazing these beings are thus endowed with such knowledge that knows, ‘Good is charity! Good is self-discipline! Good is restraint! Good it is to observe celibacy! Good is nonviolence toward living creatures!’ ”

Thereupon the Lord, seated on this very lion throne, stood out towering over the great billionfold world system with Sumeru, the encircling mountain ranges, the abodes of the gods, Indra, Brahmā, Vaśavartin, Śuddhāvāsa, and the classes of gods and asuras,^[4] shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, a strong sun or the disk of a full moon in a clear sky.

So too the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the east with his light, color, brilliance, and glory. Similarly the Lord stood out towering over as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions, and below and above—in each of the ten directions—shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory in the same way as, for example, Sumeru, the king of mountains, stands out towering over all mountains, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the moon towers over all the stars, shining forth, gleaming, dazzling, and shedding light; or in the same way as, for example, the disk of the sun F.6.a stands out towering over all other lights, shining forth, gleaming, dazzling, and shedding light. So too the Lord stands out towering over world systems in the ten directions with their gods, Indras, Brahmās, Śuddhāvāsas, and the classes of gods and humans, shining forth, gleaming, dazzling, and shedding light with his light, color, brilliance, and glory.

Thereupon the Lord exhibited an ordinary bodily form, like that of beings in the great billionfold world system. Then in the great billionfold world system all the gods, from the gods of the Śuddhāvāsa class down to the Brahmakāyika, Para­nirmita­vaśa­vartin, Nirmāṇarati, Tuṣita, Yāma, Trāyastriṃśa, and Cāturmahā­rājika gods saw the body of the Tathāgata you can never see enough. Feeling contented, pleased, delighted, joyful, and joyous, with such mental happiness they took celestial flowers, celestial garlands, celestial incense, celestial creams, celestial powders, and celestial perfumes; celestial blue lotuses, lotuses, red lotuses, white lotuses, nalina lilies and saugandhaka lilies; celestial flowers, nāgavṛkṣa flowers, and tamāla leaves; and celestial robes, celestial jewelry, celestial parasols, flags, and banners and approached the Lord. Those humans to be trained, in the form of recipients seated in the great billionfold world system, saw the body of the Tathāgata you can never see enough, took land and water flowers, and approached the body of the Tathāgata you can never see enough. F.6.b Both gods and humans then strewed near, strewed in front, and strewed all around^[5] the body of the Tathāgata these celestial flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers.

By the sustaining power of the Lord all this rain of flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, banners, and land and water flowers that was strewed down on the Lord stayed there like a second story made of flowers and so on, with the dimensions of the great billionfold world system, in the sky right above the Lord’s head. And from this second story tassels made of celestial flowers and silk were suspended, hanging there, hanging right there, and these tassels made of celestial flowers and silk made the great billionfold world system look very beautiful. And the brightly shining golden color of the Lord streaming forth in the ten directions pervaded and lit up as many world systems as there are sand particles in the Gaṅgā River in each direction. This thought then occurred to each of the gods and humans in all the Jambudvīpa world systems in the great billionfold world system: “The Tathāgata is seated in front of us teaching the Dharma.” Similarly, this thought occurred to the gods in the Godānīyas to the west, Videhas to the east, and Kurus to the north, to the Cāturmahā­rājika gods up to the Akaniṣṭha gods, and similarly to all thegods and humans in a thousandfold [four-continent] world system, in a millionfold world system, or in a great billionfold world system: F.7.a “The Tathāgata is seated in front of us teaching the Dharma.”

Thereupon the Lord, seated on this very lion throne, smiled once again. Through the illumination from that smile the great billionfold world system was lit up, and all the beings seated in the great billionfold world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the east. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River to the east saw the Lord Śākyamuni, together with his community of monks, in this Sahā world system.

Similarly, the beings included in this Sahā world system saw the Lord Buddha, together with his śrāvaka saṅgha, in as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above. And all those beings seated in as many world systems as there are sand particles in the Gaṅgā River as well saw this Sahā world system and the Lord Śākyamuni, together with his community of monks.

In the east, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Ratnāvatī. In it the tathāgata, worthy one, perfectly complete buddha Ratnākara now dwells and maintains himself. He teaches to the bodhisattvas this very perfection of wisdom. F.7.b Then, in that world system a bodhisattva, a great being, called Samantaraśmi saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Ratnākara, the tathāgata, and inquired of the tathāgata Ratnākara, “What is the cause, O Lord, what is the reason for this great illumination having manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”

The lord Ratnākara replied to the bodhisattva Samantaraśmi, “There is, child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the western direction, a world system called Sahā. There the tathāgata Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”

Then the bodhisattva Samantaraśmi said to the tathāgata Ratnākara, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and acquired mastery over all the meditative stabilizations and absorptions.”

The Lord replied, “Go then, child of a good family, since you feel that now is the right time.”

Thereupon the tathāgata Ratnākara gave the bodhisattva Samantaraśmi F.8.a a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “Child of a good family, strew these lotuses over the tathāgata Śākyamuni. Be on your best behavior^[6] in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”

Thereupon the bodhisattva Samantaraśmi received from the tathāgata Ratnākara the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by, and at the head of, many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, young men and women, he disappeared together with them from that buddhafield and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the east with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side. The bodhisattva Samantaraśmi then addressed the Lord, the tathāgata Śākyamuni: “The lord Ratnākara inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. F.8.b The lord Ratnākara has also dispatched these lotuses for the Lord.”

The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River to the east. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they taught Dharma—this very teaching of Dharma associated with the six perfections. And the beings who heard that Dharma became certain to reach unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots, respected, revered, honored, and worshiped the lord Śākyamuni and sat down on one side.

Then in the south, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Sarva­śokāpagata. In it the tathāgata, worthy one, perfectly complete buddha Aśokaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vigatāśoka and so on. Connect to the previous, at length, up to and sat down on one side.

Then in the west there is a world system called Upaśānta. In it the tathāgata, worthy one, perfectly complete buddha Ratnārcis now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Cāritramati and so on, at length, up to and sat down on one side.

Then in the north F.9.a there is a world system called Jayā. In it the tathāgata, worthy one, perfectly complete buddha Jayendra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Jayadatta and so on, at length, up to and sat down on one side.

Then in the intermediate northeast direction there is a world system called Samādhyalaṃkṛtā. In it the tathāgata, worthy one, perfectly complete buddha Samādhi­hastyuttara­śrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Vijayavikrāmin and so on, at length, up to and sat down on one side.

Then in the intermediate southeast direction there is a world system called Bodhi­maṇḍalālaṃkāra­su­rucitā. In it the tathāgata, worthy one, perfectly complete buddha Padmottaraśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmahasta and so on, at length, up to and sat down on one side.

Then in the intermediate southwest direction there is a world system called Vigata­rajasaṃcayā. In it the tathāgata, worthy one, perfectly complete buddha Sūrya­maṇḍala­prabhāsottara­śrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Sūrya­pratibhāsa and so on, at length, up to and sat down on one side.

Then in the intermediate northwest direction there is a world system called Vaśībhūtā. In it the tathāgata, worthy one, perfectly F.9.b complete buddha Ekachattra now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Ratnottama and so on, at length, up to and sat down on one side.

Then in the direction below there is a world system called Padmā. In it the tathāgata, worthy one, perfectly complete buddha Padmaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Padmottama and so on, at length, up to and sat down on one side.

Then in the direction above, beyond as many world systems as there are sand particles in the Gaṅgā River, at the very limit of these world systems, there is a world system called Nandā. In it the tathāgata, worthy one, perfectly complete buddha Nandaśrī now dwells and maintains himself. Then, in that world system a bodhisattva, a great being, called Nandadatta, saw this great illumination, this great shaking of the earth, and the body of the Lord you can never see enough, and he approached the lord Nandaśrī, the tathāgata, and inquired of the tathāgata Nandaśrī, “What is the cause, O Lord, what is the reason for this great illumination being manifested in the world, and for this great shaking of the earth, and for the presence of the body of the Tathāgata you can never see enough?”

The lord Nandaśrī replied to the bodhisattva Nandadatta, “There is, O child of a good family, beyond as many world systems as there are sand particles in the Gaṅgā River in the direction below a world system called Sahā. There the tathāgata arhat, perfectly F.10.a complete buddha Śākyamuni now dwells and maintains himself, also teaching the Dharma to the bodhisattvas. This sort of thing is his power.”

Then the bodhisattva Nandadatta said to the tathāgata Nandaśrī, “I will go to that Sahā world system to see, salute, and honor that tathāgata Śākyamuni, and to see those bodhisattva great beings, for the most part in the form of the young, who have acquired the dhāraṇīs and detailed and thorough knowledges and have acquired mastery over all the meditative stabilizations and absorptions.”

The Lord replied, “Go then, child of a good family, since you feel that now is the right time.”

Thereupon the tathāgata Nandaśrī gave the bodhisattva Nandadatta a thousand lotuses made of manifold jewels, each with a thousand petals shining like gold, saying, “These lotuses, child of a good family, strew over the tathāgata Śākyamuni. Be on your best behavior in that buddhafield. And why? Because the bodhisattvas born in that Sahā world system are difficult to approach.”

Thereupon the bodhisattva Nandadatta received from the tathāgata Nandaśrī the lotuses made of manifold jewels, each with a thousand petals shining like gold. Surrounded by and at the head of many hundred thousand one hundred million billion bodhisattvas, householders and renunciates, and young men and women, he disappeared together with them from that buddhafield, and, having respected, revered, honored, and worshiped as many lords as there are dwelling and maintaining themselves in the direction above F.10.b with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners, arrived there in the Sahā world through that bodhisattva’s great wonder-working and that bodhisattva’s great power. He approached the tathāgata Śākyamuni, went up to him, bowed to the Lord’s feet with his head, and stood to one side. The bodhisattva Nandadatta then addressed the lord, the tathāgata Śākyamuni: “The lord Nandaśrī inquires about the Lord’s health, hopes that the Lord is well and free from sickness, alert and buoyant, eating well, strong, and comfortable. The lord Nandaśrī has also dispatched these lotuses for the Lord.”

The lord tathāgata Śākyamuni accepted the lotuses and threw them back to the lords, the buddhas in as many world systems as there are sand particles in the Gaṅgā River in the direction above. Those lotuses spread throughout those world systems, and on them were seated buddha bodies. In those buddhafields they demonstrated Dharma—this very demonstration of Dharma associated with the perfection of wisdom. And the beings who heard that Dharma became irreversible from unsurpassed, perfect, complete awakening. Thereupon those bodhisattvas, the householders and renunciates, young men and women, each one by virtue of his or her own wholesome roots respected, F.11.a revered, honored, and worshiped the lord Śākyamuni and sat down on one side.

Thereupon, at that moment, minute, and second, the great billionfold world system became constituted of jewels, filled with various blossoms, hung with clusters of silk streamers, made fragrant with incense pots, and beautified with wish-fulfilling trees whose stem-tips bend down with ornaments and fruit, and with flower trees, fruit trees, fragrance trees, flower-garland trees, and powder trees, just like Padmavatī, the buddhafield of the tathāgata Samantakusuma where Mañjuśrī Kumārabhūta lives, as well as the god Susthitamati, and others who are magnificent bodhisattva great beings.

Chapter 2: Production of the Thought

When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”

The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, F.11.b should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,^[7] should complete the perfection of giving by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended. They should also complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred,^[8] the perfection of patience because there is no disturbance, the perfection of perseverance because there is no physical or mental effort expended, the perfection of concentration because there is no experience, and the perfection of wisdom because all phenomena are not apprehended.

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness because^[9] mindfulness cannot be apprehended, and they should perfect the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path. They should cultivate the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization. They should cultivate the four concentrations, four immeasurables, four formless absorptions, eight deliverances, nine serial absorptions,F.12.a and nine perceptions. What are the nine? The nine perceptions are the perception of a bloated corpse, the perception of it chopped in half,^[10] the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, and the burnt-bones perception. They should cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, and mindfulness of the gods. They should cultivate mindfulness of breathing in and out, mindfulness of disgust, mindfulness of death, and mindfulness of what is included in the body. They should perfect the perception of impermanence, the perception of suffering, the perception of selflessness, the perception of the unclean, the perception of death, the perception that there is no delight in the entire world, and the perception that there is nothing to trust in the entire world; knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction,^[11] knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound;^[12] and meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, meditative stabilization without either applied or sustained thought, what one does not understand, the faculty of understanding, the faculty of having understood, the stations of mastery, the stations of complete immersion, the four ways of gathering a retinue, the four presentations, the ten levels and ten practices, the ten forbearances,F.12.b the twenty surpassing aspirations, the knowledge of a knower of all,^[13] the knowledge of calm abiding and insight,

the three knowledges, the four detailed and thorough knowledges, the four fearlessnesses, the five undiminished clairvoyances, the six perfections, the six principles of being liked,^[14] the seven riches, the eight ways great persons think, the nine places beings live, the ten tathāgata powers, the eighteen distinct attributes of a buddha, great love, and great compassion.

“Bodhisattva great beings who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects, who want to perfect the knowledge of all path aspects, who want to perfect all-knowledge,^[15] and who want to perfect the knowledge of the aspects of the thought activity of all beings should make an effort at the perfection of wisdom. Bodhisattva great beings who want to destroy all residual impressions, connections, and afflictions^[16] should make an effort at the perfection of wisdom.

“Śāriputra, thus should bodhisattva great beings train in the perfection of wisdom.

“Śāriputra, bodhisattva great beings who want to enter into the secure state of a bodhisattva,^[17] who want to pass beyond the level of śrāvakas and pratyekabuddhas, who want to stand on the irreversible level, who want to know the activity and continual movement of the thoughts of all beings, who want to surpass the knowledge of śrāvakas and pratyekabuddhas, who want to acquire the dhāraṇī gateways, and who want to surpass gift-giving to all śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing F.13.a should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the morality of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing^[18] should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the concentrations, meditative stabilizations, and absorptions of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.

“Bodhisattva great beings who, for the sake of all beings, want giving even a little gift to become immeasurable and incalculable by turning it over to all-knowledge with skillful means should train in the perfection of wisdom. Similarly, bodhisattva great beings who, for the sake of all beings, want even the little morality they have guarded, the little patience they have developed, the little effort they have exerted, the little concentration they have become absorbed in, and the little wisdom they have developed to become immeasurable and incalculable by turning them over to all-knowledge with skillful means should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings F.13.b practicing the perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to thoroughly establish a buddha’s body should train in the perfection of wisdom. If they want to acquire the thirty-two major marks and the eighty minor signs of a great person, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to be born in the buddha’s line should train in the perfection of wisdom. Bodhisattva great beings who want to step onto the heir apparent’s level, and want never to be without the buddhas and bodhisattvas, should train in the perfection of wisdom.

“Moreover, Śāriputra, were bodhisattva great beings to feel this longing—‘May I be richly endowed with the wholesome roots with which I will respect, revere, honor, and worship the tathāgatas, the worthy ones, the perfectly complete lord buddhas’—they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to satisfy all the desires of all beings with requirements such as food, drink, flowers, perfume, garments, flower garlands, incense, powders, creams, bedding, seats, houses, money, grain, medicines for relief of sickness, ornaments, jewels, gems, beryl, conch shells, crystals,^[19]F.14.a corals, parks, and kingdoms should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in a world as vast as the dharma-constituent and as far reaching as the space element^[20] in the perfection of giving, and who want to establish them in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to make a single wholesome thought of awakening inexhaustible until reaching complete awakening at the site of awakening should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who think, ‘May the buddhas in the ten directions praise me,’ should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want, F.14.b through a single production of the thought,^[21] to approach as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want by uttering a single sound to instruct as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want by uttering a single sound to instruct as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to ensure that the line of buddhas will be unbroken should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to stand in inner emptiness should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to stand in outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation,^[22] the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending,^[23] the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all dharmas, the suchness of the dharma-constituent, and the suchness of the very limit of reality should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to know how many tiny particles of earth there are in the great billionfold world system; who want to know the tiny particles of water F.15.a in the oceans, torrents, lakes, ponds, wells, and rivulets; who want to know the tiny particles of fire; and who want to know the tiny particles of wind in all the world systems in the great billionfold world system should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to blow out with one puff of breath the fire in the great billionfold world system when the eon is burning up should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to blunt with the tip of one finger the force of the whirling, shaking circle of wind as it is circulating in the great billionfold world system, rocking, scattering, and pervasively shaking every mountain and the entire earth starting with the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, and the great encircling mountain ranges should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings thinking, ‘I should toss immeasurable world systems by bundling up every mountain there is in the great billionfold world system—the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, the great encircling mountain ranges, and so on—with a single strand of hair,’ should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want their single cross-legged posture to expand into and fill up the space of the great billionfold world system in its entirety should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings F.15.b who want with a single begging bowl to distribute food to each of^[24] the lord buddhas, together with their śrāvaka saṅghas, in as many world systems as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom; and similarly, bodhisattva great beings who want to respect, want to revere, want to honor, and want to worship those tathāgatas, worthy ones, perfectly complete buddhas with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and banners should train in the perfection of wisdom. Similarly, bodhisattva great beings who want with a single alms bowl to distribute food to each of the lord buddhas, together with their śrāvaka saṅghas, in each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above, and similarly want to respect, want to revere, want to honor, and want to worship with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and streamers those tathāgatas, worthy ones, perfectly complete buddhas should train in the perfection of wisdom. B2

“Moreover, Śāriputra, bodhisattva great beings who want to establish beings in as many world systems as there are sand particles in the Gaṅgā River to the east in the aggregate of morality; who want to establish them in F.16.a the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation; and similarly want to establish them in the result of stream enterer, once-returner, and non-returner, in the state of a worthy one, in a pratyekabuddha’s awakening, up to in the element of nirvāṇa without any aggregates left behind should train in the perfection of wisdom. As with the east, also connect this with as many world systems as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know, when giving a gift, that having given such a gift there is a great result: having given such a gift, they will be born in great sāla tree–like royal families, and similarly in great sāla tree–like brahmin families, and in great sāla tree–like business families; having given such a gift they will be born among the Cāturmahā­rājika gods, and similarly, born among the gods of Trāyastriṃśa, Yāma, Tuṣita, and Nirmāṇarati; having given such a gift, they will reach the first concentration, and similarly reach the second concentration and the third concentration; having given such a gift they will reach the fourth concentration; having given such a gift they will reach the station of the nonperception absorption; having given such a gift they will reach F.16.b the station of the endless-space absorption, and similarly, having given such a gift, they will reach the station of endless consciousness and the station of the nothing-at-all absorption; having given such a gift they will reach the station of the neither perception nor nonperception absorption; and having given such a gift they will acquire the thirty-seven dharmas on the side of awakening, and similarly they will reach the result of stream enterer, and reach the result of once-returner, the result of non-returner, and the state of a worthy one.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know that a gift thus given with skillful means completes the perfection of giving, and similarly completes the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.”

The Lord having spoken thus, venerable Śāriputra then inquired of him, “How, Lord, does the perfection of giving become complete when bodhisattva great beings are giving a gift? How do the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom become complete when bodhisattva great beings are giving a gift?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, the perfection of giving is completed by way of the purity of the three spheres, not apprehending a gift, giver, or recipient; the perfection of morality is completed because no downfall is incurred and no compounded downfall is incurred; F.17.a the perfection of patience is completed because of not being disturbed; the perfection of perseverance is completed because of not expending physical or mental effort; the perfection of concentration is completed because of not being distracted and not constructing any ideas; and the perfection of wisdom is completed by way of not apprehending the knowledge of all dharmas. Thus, Śāriputra, when bodhisattvas give a gift like that,^[25] the six perfections are completed. Similarly all six perfections are completed in the perfection of morality, and similarly all six perfections are completed in the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to acquire all the buddha qualities of the past, future, and present lord buddhas should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to transcend all compounded and uncompounded phenomena should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all past, future, and present dharmas, and similarly, who want to reach the dharma-constituent, the limit of the absence of production,^[26] should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to be foremost among śrāvakas and pratyekabuddhas F.17.b should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to be attendants of the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner circle of the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner retinue of the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to have a large retinue should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to purify a donation should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to stop miserly thoughts should train in the perfection of wisdom, and similarly, those who want to prevent immoral thoughts from arising, who want to prevent malicious thoughts from arising, who want to quit having lazy thoughts, who want to quit having distracted thoughts, and who want to quit having confused thoughts should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in the bases of meritorious action arisen from giving, and who want to establish all beings in the bases of meritorious action arisen from morality, arisen from meditation, that accompany service, and arisen from material things should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to produce the five eyes should train in the perfection of wisdom. And what are the five eyes? They are F.18.a the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. If they want to produce them, they should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom, and similarly, if they want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest and northwest, and below and above they should train in the perfection of wisdom. If they want to hear with their divine ear the doctrine those buddhas and lords explain they should train in the perfection of wisdom, and if they want to comprehend with their mind the thought of those buddhas and lords exactly as it is they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to hear the entire doctrine that the lord buddhas in all world systems in all ten directions explain, and having heard it take it up perfectly by applying the power of memory uninterruptedly, and who do not want any to be lost up until they awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to see the buddhafields of past buddhas and lords, and of future buddhas and lords as well, and who want to see the buddhafields of present buddhas and lords now dwelling and maintaining themselves F.18.b in world systems in all ten directions should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to master all that the tathāgatas have taught in discourses, melodious narrations, predictions, verses, summaries, introductions, accounts, birth stories, expanded texts, marvels, tales, and expositions, and what has not been heard by śrāvakas or pratyekabuddhas, should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to take up all that the lord buddhas in the eastern direction have said, are saying, and will say, who want to bear it in mind, who want to read it aloud, and similarly who want to practice it and want to elaborate upon it in detail for others, should train in the perfection of wisdom. Similarly, if they want to take up all that the lord buddhas in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, have said, are saying, and will say, want to bear it in mind, want to read it aloud, and similarly want to practice it and want to elaborate upon it in detail for others, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to shine down on the blinding darkness where the sun and moon do not shine, F.19.a in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, should train in the perfection of wisdom. Similarly, if they want to shine light down on the blinding darkness where the sun and moon do not shine, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to proclaim to all the beings born in various buddhafields in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River the word Buddha, the word Dharma, and the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha and establish in right view beings in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, where there is no sound of the words Buddha, Dharma, Saṅgha, or right view, should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want beings who are blind, in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, to see shapes with their eyes through their might should train in the perfection of wisdom. Similarly, F.19.b thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.

“Similarly, bodhisattva great beings who want beings who are blind, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, to see shapes with their eyes through their might should train in the perfection of wisdom. Similarly, thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, F.20.a in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings who want to train in the tathāgatas’ way of carrying themselves should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this: ‘When, oh when, will I look down as an elephant looks? How will it come to be that I will walk on the earth without my feet touching it by the measure of four fingers?’ Thinking thus, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that I, surrounded by and at the head of many hundred thousand one hundred million billion Cāturmahā­rājika gods, and Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Śuddhāvāsa,^[27] Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha gods, go forth to the site of awakening?’ Thinking thus, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that the Cāturmahā­rājika gods, up to the Akaniṣṭha class, spread out my seat at the root of the tree at the site of awakening?’ Thinking thus, they should train in the perfection of wisdom. F.20.b

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that this region of the earth on which I will fully awaken to unsurpassed, perfect, complete awakening, and walk, stand, sit, or lie down, become all diamond?’ Thinking thus, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that on that very day that I go forth I will fully awaken, on that very day, to unsurpassed, perfect, complete awakening, and, having fully awakened on that very day, that I will turn the wheel of the Dharma so that, having turned it, dust-free and stainless, the Dharma eye of countless beings beyond measure will become clear about the dharmas, countless beings beyond measure will stop appropriating anything and their minds will become freed from outflows, and countless beings beyond measure will not turn back from unsurpassed, perfect, complete awakening?’ Thinking thus, they should train in the perfection of wisdom.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will I come to have a community of countless śrāvakas beyond measure? How through my one single teaching of the Dharma will countless beings beyond measure F.21.a become worthy ones in one sitting, become bodhisattvas in one sitting,^[28] become bodhisattvas who will not turn back from unsurpassed, perfect, complete awakening? How will I come to have an infinite community of bodhisattvas, a measure of life that is infinite, and infinite splendid light?’ Thinking thus, they should train in the perfection of wisdom.

“Bodhisattva great beings thinking, ‘How will there come to be not even the sound of the words greed, hatred, and confusion in any way at all in that buddhafield where I fully awaken to unsurpassed, perfect, complete awakening?’ should train in the perfection of wisdom.

“Bodhisattva great beings thinking, ‘How will all beings in that buddhafield where I fully awaken to unsurpassed, perfect, complete awakening come to be endowed with the form of wisdom that knows “giving is good, discipline is good, restraint is good, celibacy is good, nonviolence toward all creatures and spirits is good”?; bodhisattva great beings thinking, ‘After I have passed into complete nirvāṇa, how will it come to be that there are not even the words disappearance of the good Dharma?’; bodhisattva great beings thinking, ‘How will it come to be that just from hearing my name beings present in as many world systems as there are sand particles in the Gaṅgā River become assured of unsurpassed, perfect, complete awakening?’—they should train in the perfection of wisdom.

“Śāriputra, at the time a bodhisattva great being practicing the perfection of wisdom produces these good qualities, then the Four Mahārājas F.21.b present in the great billionfold world system are enraptured and think as follows: ‘Just as the Four Mahārājas of yore presented begging bowls to the tathāgatas, the worthy ones, the perfectly complete buddhas of yore, we too will present four begging bowls to this bodhisattva, this great being.’ The Trāyastriṃśa gods, along with the Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods, are enraptured as well and think, ‘With this the hosts of asuras will decline and the hosts of gods will flourish, so we will make attendants available for this bodhisattva, this great being.’ And the gods in the great billionfold world system, from the Mahābrahmās and Brahmakāyika, and all the Brahmās up to Akaniṣṭha, are enraptured and think, ‘We will request this bodhisattva, this great being, awakened to complete awakening, to turn the wheel of the Dharma.’

“Moreover, Śāriputra, at the time a bodhisattva great being practicing the perfection of wisdom prospers with the six perfections, the sons and daughters of good families are enraptured as well and think, ‘Let us become the mother and father, wife, son, friend, kinsman, and blood relative of that great being.’ The Four Māhārājas and the Trāyastriṃśa gods, as well as the gods up to the Akaniṣṭha gods, are enraptured and think, ‘In order to F.22.a definitely join beings to awakening the bodhisattva great being is celibate, not conjoined with the qualities that fetter.’ They make the prayer, ‘Starting from when I first produce the thought of awakening, I will be celibate, I will not be noncelibate. And why? Because pursuing sense objects becomes a block even to birth in the world of Brahmā, so it goes without saying it is a block to unsurpassed, perfect, complete awakening. Therefore, having gone forth to homelessness, I will fully awaken to unsurpassed, perfect, complete awakening just as a celibate person, not as a noncelibate person.’ Hence, they shun sexual intercourse.”

The Lord having spoken thus, venerable Śāriputra then asked him, “Lord, do bodhisattva great beings definitely have to be with parents, wives, sons, friends, kinsmen, and blood relatives?”

Venerable Śāriputra having asked this, the Lord said to him, “Śāriputra, some bodhisattva great beings definitely come with parents, a wife, and sons. Some bodhisattva great beings embrace celibacy starting from when they first produce the thought of awakening, always remaining unmarried persons practicing the bodhisattva practices until they fully awaken to unsurpassed, perfect, complete awakening. Some bodhisattva great beings, through skillful means, in order to bring beings to maturity, make use of the five sorts of sense objects and then go forthF.22.b from the harem^[29] and fully awaken to unsurpassed, perfect, complete awakening. Śāriputra, some bodhisattva great beings gain a standing in the deep perfection of wisdom and, separated from the desire realm afflictions, in order to bring beings to maturity, make a show of taking to^[30] the five sorts of sense objects, but they do not make use of them. To illustrate, Śāriputra, a clever, well-trained magician or magician’s apprentice with knowledge of magic spells and magic performance conjures up the five sorts of sense objects and makes a show of themselves dallying with, enjoying, and acting gratified by the five sorts of sense objects. What do you think, Śāriputra, does that magician or magician’s apprentice make use of those five sorts of sense objects?”

“No, Lord,” Śāriputra replied.

“Similarly, Śāriputra,” said the Lord, “bodhisattva great beings, through skillful means, make use of those five sorts of sense objects in order to bring beings to maturity, and still those bodhisattva great beings are not contaminated by those sense objects. Alternatively, bodhisattva great beings speak disparagingly of sense objects: ‘Sense objects are ablaze, disgusting, murderous, and against you.’ So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity.”

Chapter 3: Designation

Then F.23.a venerable Śāriputra inquired of the Lord, “Lord, how then should bodhisattva great beings practice the perfection of wisdom?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not, even while they are bodhisattvas, see a bodhisattva. They do not see even the word bodhisattva. They do not see awakening either, and they do not see the perfection of wisdom. They do not see that ‘they practice,’ and they do not see that ‘they do not practice.’ They also do not see that ‘while practicing they practice and while not practicing do not practice,’ and they also do not see that ‘they do not practice, and do not not practice as well.’^[31] They do not see form. Similarly, they do not see feeling, perception, volitional factors, or consciousness either. And why? Because, Śāriputra, the name bodhisattva is empty of the intrinsic nature of a name. The name bodhisattva is not empty because of emptiness. A bodhisattva is also empty of the intrinsic nature of a bodhisattva, but a bodhisattva is not empty because of emptiness. Awakening, too, is empty of the intrinsic nature of awakening, but awakening is not empty because of emptiness. The perfection of wisdom, too, is empty of the intrinsic nature of the perfection of wisdom, but the perfection of wisdom is not empty because of emptiness.Form, too, is empty of the intrinsic nature of form, but form is not empty because of emptiness.F.23.b And feeling … perception … volitional factors … and consciousness is^[32] also empty of the intrinsic nature of consciousness, but consciousness is not empty because of emptiness. And why? Because the emptiness of the name bodhisattva is not the name bodhisattva, and there is no name bodhisattva apart from emptiness, because the name bodhisattva itself is emptiness and emptiness is the name bodhisattva as well.

The emptiness of the bodhisattva is not the bodhisattva and there is no bodhisattva apart from emptiness, because the bodhisattva is emptiness and emptiness is the bodhisattva as well. The emptiness of the perfection of wisdom is not the perfection of wisdom and there is no perfection of wisdom apart from emptiness, because the perfection of wisdom itself is emptiness and emptiness is the perfection of wisdom as well. The emptiness of form is not form and there is no form apart from emptiness, because form itself is emptiness and emptiness is form as well. And the emptiness of feeling … perception … volitional factors … and consciousness is not consciousness, and there is no consciousness apart from emptiness because consciousness itself is emptiness and emptiness is consciousness as well. And why? Because this—namely,bodhisattva—is just a name; because these—namely,the name bodhisattva,awakening,F.24.athe perfection of wisdom,form,feeling,perception,volitional factors, and consciousness—are just names; and because this—namely,emptiness—is just a name. Why? Because where there is no intrinsic nature there is no production, stopping,^[33] decrease, increase, defilement, or purification. And why? Because form is like an illusion, feeling is like an illusion, perception is like an illusion, volitional factors are like an illusion, and consciousness is like an illusion. And an illusion is just a name that does not reside somewhere, does not reside in a particular place, so the sight of an illusion is mistaken and does not exist and is devoid of an intrinsic nature. Bodhisattva great beings practicing the perfection of wisdom like that do not see production, do not see stopping, do not see standing, do not see decrease, do not see increase, do not see defilement, and do not see purification in any dharma at all.

They do not see ‘awakening,’ and they do not see a ‘bodhisattva’ anywhere. And why? Because names are made up. In the case of each of these different dharmas they are imagined,^[34] unreal, names plucked out of thin air working subsequently as conventional labels, and just as they are subsequently conventionally labeled, so too are they settled down on as real. Bodhisattva F.24.b great beings practicing the perfection of wisdom do not see any of those names as inherently existing, and because they do not see them, they do not settle down on them as real.

“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom think, ‘This bodhisattva is just a name. This awakening is just a name. This awakened one is just a name. This perfection of wisdom is just a name. This practicing the perfection of wisdom is just a name.’ They think, ‘This form is just a name, and these—feeling, perception, volitional factors, and consciousness—are just names.’

“For example, Śāriputra, ‘self’ is said again and again but a self cannot be apprehended; a being, a soul, and a person cannot be apprehended either. Thus they work conventionally as what has been designated by a name,^[35] yet they cannot be apprehended at all, because of the emptiness of not apprehending. Similarly, bodhisattva great beings practicing the perfection of wisdom also do not see a bodhisattva, they do not see up to consciousness, and they do not see even the names through which they work as conventional labels. So, Śāriputra, setting aside the wisdom of a tathāgata, bodhisattva great beings thus practicing the perfection of wisdom surpass the wisdom of all śrāvakas and pratyekabuddhas because of the emptiness of not apprehending. And why? Because they do not see what would make them settle down on them as real. So bodhisattva great beings practicing thus, Śāriputra, F.25.a are practicing the perfection of wisdom.

“To illustrate, Śāriputra, if this Jambudvīpa were filled with monks similar in worth to Śāriputra and Maudgalyāyana—like a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of sugarcane, or a thicket of rushes, or a thicket of rice, or a thicket of sesame—their wisdom would not approach the wisdom of a bodhisattva great being practicing the perfection of wisdom even by a hundredth part, or by a thousandth part, or by a hundred thousandth part; it would not stand up to any number, or fraction, or counting, or example, or comparison.^[36] And why? Because, Śāriputra, that wisdom of a bodhisattva great being has been established with the complete nirvāṇa of all beings as the aim.

“Furthermore, Śāriputra, even the wisdom cultivated^[37] for a single day by a bodhisattva great being practicing the perfection of wisdom surpasses the wisdom of śrāvakas and pratyekabuddhas. Śāriputra, let alone this Jambudvīpa filled with monks similar in worth to Śāriputra and Maudgalyāyana, even if the great billionfold world system were filled with monks similar in worth to Śāriputra and Maudgalyāyana their wisdom would not approach the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom even by a hundredth part, up to it would not stand up to any comparison with it. Śāriputra, let alone the great billionfold world system filled with monks similar in worth to Śāriputra and Maudgalyāyana, Śāriputra, even if as many world systems as there are sand particles in the Gaṅgā River F.25.b to the east were filled with monks similar in worth to Śāriputra and Maudgalyāyana, and similarly, even if as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above were filled with monks similar in worth to Śāriputra and Maudgalyāyana, their wisdom would not approach the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom even by a hundredth part, up to it would not stand up to any comparison with it.”

Then venerable Śāriputra said to the Lord, “Lord, the wisdom of śrāvaka stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, and tathāgatas, worthy ones, perfectly complete buddhas, all those wisdoms are not broken apart, they are a detachment, are not produced, and are empty of an intrinsic nature; and, Lord, you do not find variation or distinction in something that has not been broken apart, that is a detachment, not produced, and empty of an intrinsic nature. So how, Lord, could the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom surpass the wisdom of all śrāvakas and pratyekabuddhas?”

Venerable Śāriputra having spoken thus, the Lord asked him, “What do you think, Śāriputra, is the wisdom of all śrāvakas and pratyekabuddhas concerned with a purpose^[38] of the sort that concerns the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom furnished with the best of all aspects, F.26.a practicing the knowledge of all aspects,^[39] working for the welfare of all beings with the thought, ‘I must, having fully awakened to all dharmas in all forms, lead all beings to complete nirvāṇa’?”^[40]

“No, Lord,” Śāriputra replied.

The Lord then asked, “What do you think, Śāriputra, do all śrāvakas and pratyekabuddhas think, ‘We must, having fully awakened to unsurpassed, perfect, complete awakening, lead all beings to complete nirvāṇa in the element of nirvāṇa without any aggregates left behind’?”

“No, Lord,” Śāriputra replied.

The Lord said, “You should understand from just this explanation, Śāriputra, that all the wisdom of śrāvakas and pratyekabuddhas does not approach the wisdom cultivated for a single day by a bodhisattva great being practicing the perfection of wisdom even by a hundredth part, up to it does not stand up to any comparison with it, hence it surpasses the wisdom of śrāvakas and pratyekabuddhas.

“What do you think, Śāriputra, do all these śrāvakas and pratyekabuddhas think, ‘We must, having practiced the six perfections, having brought beings to maturity, having purified a buddhafield, having completed the ten tathāgata powers, having completed the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, and having fully awakened to unsurpassed, perfect, F.26.b complete awakening, lead infinite, countless beings beyond measure to complete nirvāṇa’?”

“No, Lord,” Śāriputra replied.

“Śāriputra,” said the Lord, “a bodhisattva great being thinks, ‘I must, having practiced the six perfections, having brought beings to maturity, having purified a buddhafield, having fulfilled the ten tathāgata powers, having fulfilled the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, and having fully awakened to the unsurpassed, perfect, complete awakening, lead infinite, countless beings beyond measure to complete nirvāṇa.’

“To illustrate, Śāriputra, just as a firefly-type creature does not think, ‘I should light up Jambudvīpa with my light, I should pervade Jambudvīpa with my light,’ so too, Śāriputra, no śrāvaka or pratyekabuddha thinks, ‘I must, having practiced the six perfections, having brought beings to maturity, having purified a buddhafield, having completed the ten tathāgata powers, having completed the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, and having fully awakened to the unsurpassed, perfect, complete awakening, lead infinite, countless beings beyond measure to complete nirvāṇa.’

“Again to illustrate, Śāriputra, just as the circle of the sun, when it rises, lights up all Jambudvīpa F.27.a with its light and pervades all Jambudvīpa with its light, so too, Śāriputra, a bodhisattva great being, having practiced the six perfections, having brought beings to maturity, having purified a buddhafield, having completed the ten tathāgata powers, having completed the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, and having fully awakened to the unsurpassed, perfect, complete awakening, leads infinite, countless beings beyond measure to complete nirvāṇa.”

The Lord having spoken thus, venerable Śāriputra then asked him, “How, Lord, do bodhisattva great beings, having passed beyond the śrāvaka or pratyekabuddha level, reach the irreversible bodhisattva level and practice^[41] the bodhisattva path?”

Venerable Śāriputra having asked this, the Lord said to him, “Śāriputra, bodhisattva great beings, from their first production of the thought of awakening onward, stand in the dharmas of emptiness, signlessness, and wishlessness while practicing the six perfections, and, having passed beyond the śrāvaka or pratyekabuddha level, reach the irreversible bodhisattva level.”

The Lord having spoken thus, venerable Śāriputra asked him further, “Standing on which level, Lord, do bodhisattva great beings become worthy of the offerings of all śrāvakas and pratyekabuddhas?”

Venerable Śāriputra having asked this, the Lord said to him,F.27.b “Śāriputra, in the interval from their first production of the thought up to the site of awakening, bodhisattva great beings practicing the six perfections are constantly and always worthy of the offerings of all śrāvakas and pratyekabuddhas. And why? Because, Śāriputra, it is thanks to bodhisattva great beings that all wholesome dharmas appear in the world, that is, that the ten wholesome actions, the morality with five branches, the morality with eight branches, and the four concentrations, four immeasurables, four formless absorptions, four noble truths, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path appear in the world; and that the six perfections, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges,up to great love, great compassion, and the eighteen distinct attributes of a buddha appear in the world. And it is because those wholesome dharmas appear in the world that there are^[42] great sāla tree–like royal families in the world, great sāla tree–like brahmin families in the world, and great sāla tree–like business families in the world; that there are the Cāturmahā­rājika gods and gods of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara,F.28.a Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Asaṃjñisattva,^[43] Śuddhāvāsa—Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha—and the Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcityāyatana, and Naiva­saṃjñā­nāsaṃjñāyatana; that stream enterers appear in the world, and that once-returners, non-returners, worthy ones, pratyekabuddhas, bodhisattva great beings, and tathāgatas, worthy ones, perfectly complete buddhas appear in the world.”

“Lord, do bodhisattva great beings purify the offering, or do they not do so?” asked Śāriputra.

“Śāriputra,” replied the Lord, “bodhisattva great beings metaphorically^[44] purify the offering. And why? Because, Śāriputra, a bodhisattva great being’s offering is absolutely pure. Thus, Śāriputra, a bodhisattva great being is a giver, but a giver of what? A giver of wholesome dharmas. A giver of which wholesome dharmas? A giver of these: the ten wholesome actions, the five-point training, the eight-branched confession and restoration, up to the eighteen distinct attributes of a buddha.”

“Lord, how are bodhisattva great beings who engage with the perfection of wisdom ‘engaged’?”^[45] asked Śāriputra.

“Śāriputra,” replied the Lord, “here F.28.b bodhisattva great beings engaged with the emptiness of form are ‘engaged.’ Similarly, engaged with the emptiness of feelings, the emptiness of perceptions, the emptiness of volitional factors, and the emptiness of consciousness, they are engaged. Furthermore, Śāriputra, here bodhisattva great beings engaged with the emptiness of the eyes are engaged. Similarly, engaged with the emptiness of the ears, nose, tongue, body, and thinking mind they are engaged. When they are engaged with the emptiness of a form, a sound, a smell, a taste, a feeling, and a dharma they are engaged. When they are engaged with the emptiness of the eye consciousness constituent they are engaged. Similarly, engaged with the emptiness of the ear consciousness constituent, nose consciousness constituent, tongue consciousness constituent, body consciousness constituent, and thinking-mind consciousness constituent they are engaged. When they are engaged with the emptiness of suffering they are engaged. When they are engaged with the emptiness of origination, cessation, and the path they are engaged. When they are engaged with the emptiness of ignorance they are engaged. When they are engaged with the emptiness of volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence,birth, and old age and death, they are engaged. When they are engaged with the emptiness of all dharmas they are engaged. When they are engaged with the emptiness of all compounded and uncompounded phenomena they are engaged. Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom who are engaged with the emptiness of a basic nature are engaged. Śāriputra, bodhisattva great beings practicing the perfection of wisdom who are engaged with these seven emptinesses are engaged.

F.29.a

“Furthermore, Śāriputra, when those bodhisattvas are practicing the perfection of wisdom with these seven emptinesses you cannot say, first of all, that they ‘are engaged’ or ‘are not engaged.’ And why? Because they do not see form as qualified by production or qualified by stopping. They do not see feelings, perceptions, volitional factors, or consciousness as qualified by production or qualified by stopping. They do not see form as qualified by defilement or qualified by purification. They do not see feelings, perceptions, volitional factors, or consciousness as qualified by defilement or qualified by purification. Furthermore, Śāriputra, bodhisattva great beings do not see ‘a confluence of form with feeling,’ or similarly, ‘a confluence of feeling with perception, perception with volitional factors, or volitional factors with consciousness.’ They do not see ‘a confluence of consciousness with volitional factors.’ And why? Because no dharma is in a confluence with any other dharma, because they are empty of a basic nature. And why? Because that emptiness of form is not form, and because that emptiness of feeling … perception … volitional factors … and consciousness is not consciousness. And why? Because, Śāriputra, that emptiness of form is not seeable,^[46] the emptiness of feeling does not experience, the emptiness of perception does not perceive, the emptiness of volitional factors F.29.b does not occasion anything, and the emptiness of consciousness does not make conscious. And why? Because, Śāriputra,form is not one thing and emptiness another; emptiness is not one thing and form another.Form is itself emptiness, and emptiness is form. Similarly, feeling is not one thing and emptiness another; emptiness is not one thing and feeling another. Perception is not one thing and emptiness another; emptiness is not one thing and perception another.

Volitional factors are not one thing and emptiness another; emptiness is not one thing and volitional factors another. And consciousness is not one thing and emptiness another; emptiness is not one thing and consciousness another. Consciousness is itself emptiness, and emptiness is consciousness. And why? Because, Śāriputra, that emptiness is not produced and does not stop, is not defiled and is not purified, does not decrease and does not increase, and is not past, is not future, and is not present.

“In such as that there is no form, there is no feeling, there is no perception, there are no volitional factors, and there is no consciousness. There is no earth element, water element, fire element, or wind element. There is no space element. There is no consciousness element.

“There is no eye sense field; there is no form sense field. There is no ear sense field; there is no sound sense field. There is no nose sense field; there is no smell sense field. There is no tongue sense field; there is no taste sense field. There is no body sense field; there is no touch sense field. There is no thinking-mind sense field; there is no dharma sense field.

“There is no eye constituent, there is no form constituent, there is no eye consciousness constituent. There is no ear constituent, there is no sound constituent, F.30.a there is no ear consciousness constituent. There is no nose constituent, there is no smell constituent, there is no nose consciousness constituent. There is no tongue constituent, there is no taste constituent, there is no tongue consciousness constituent. There is no body constituent, there is no touch constituent, there is no body consciousness constituent. There is no thinking-mind constituent, there is no dharma constituent, there is no thinking-mind consciousness constituent.

“There is no ignorance; there is no cessation of ignorance. There are no volitional factors; there is no cessation of volitional factors. There is no consciousness; there is no cessation of consciousness. There is no name and form; there is no cessation of name and form. There are no six sense fields; there is no cessation of the six sense fields. There is no contact; there is no cessation of contact. There is no feeling; there is no cessation of feeling. There is no craving; there is no cessation of craving. There is no appropriation; there is no cessation of appropriation. There is no existence; there is no cessation of existence. There is no birth; there is no cessation of birth. There is no old age and death; there is no cessation of old age and death.

“There is no suffering. There is no origination. There is no cessation. There is no path. There is no attainment. There is no clear realization. There is no stream enterer; there is no result of stream enterer. There is no once-returner; there is no result of once-returner. There is no non-returner; there is no result of non-returner. There is no worthy one; there is no result of worthy one. There is no pratyekabuddha; there is no pratyekabuddha’s awakening. There is no buddha; there is no awakening. B3

“Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that are ‘engaged,’ but they do not see the practice of the perfection of wisdom as either ‘engaged’ or ‘not engaged’ with form. F.30.b They do not see it as either engaged or not engaged with feeling, perception, volitional factors, or consciousness. They do not see it as either engaged or not engaged with the eyes. They do not see it as either engaged or not engaged with the ears, nose, tongue, body, or thinking mind. They do not see it as either engaged or not engaged with form. They do not see it as either engaged or not engaged with sound, smell, taste, feeling, or dharmas.

“They do not see it as either engaged or not engaged with the eye constituent. They do not see it as either engaged or not engaged with the form constituent. They do not see it as either engaged or not engaged with the eye consciousness constituent … up to … They do not see it as either engaged or not engaged with the thinking-mind constituent, the dharma constituent, or the thinking-mind consciousness constituent.

“They do not see it as either engaged or not engaged with the applications of mindfulness. Similarly, they do not see it as either engaged or not engaged with the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, or the path. They do not see it as either engaged or not engaged with the four truths. They do not see it as either engaged or not engaged with the ten tathāgata powers, the four detailed and thorough knowledges, the four fearlessnesses, the five clairvoyances, or the eighteen distinct attributes of a buddha, up to they do not see it as either engaged or not engaged with the knowledge of a knower of all aspects furnished with the best of all aspects.

“Śāriputra, in this way you should know bodhisattva great beings who have engaged in the perfection of wisdom like that F.31.a have ‘engaged.’

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom neither cause emptiness to engage with emptiness, nor disengage from it, and the same holds true for the yogic practice of emptiness as well.^[47] They neither cause signlessness to engage with nor disengage from signlessness, and the same holds true for the yogic practice of signlessness as well. They neither cause wishlessness to engage with nor disengage from wishlessness, and the same holds true for the yogic practice of wishlessness as well. And why? Because emptiness is neither a yogic practice nor not a yogic practice. Similarly, signlessness and wishlessness are neither yogic practices nor not yogic practices.

“Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom enter into^[48] the emptiness of the marks particular to dharmas, and when they so enter they do not engage with nor disengage from form. Neither do they engage with nor disengage from feeling, perception, volitional factors, or consciousness.

“They do not join^[49]form with the prior limit, because they do not even see the prior limit. They do not join form with the later limit, because they do not even see the later limit. They do not join form with the present because they do not even see the present. Similarly, they do not join feeling … perception … volitional factors … or consciousness with the prior limit, because they do not even see the prior limit itself. They do not join consciousness with the later limit, because they do not even see F.31.b the later limit itself. They do not join consciousness with the present because they do not even see the present itself.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom, because of the sameness of the three periods of time, do not join the prior limit with the later limit and do not join the later limit with the prior limit. They do not join the present with the prior limit or the later limit, and they do not join the prior limit or the later limit with the present. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom engage in such a way that they do not join the knowledge of all aspects with the past. How, without even seeing the past itself, could they join it with the past? They do not join the knowledge of all aspects with the future. How, without even seeing the future itself, could they join it with the future? They do not join the knowledge of all aspects with the present. How, without even seeing the present itself, could they join it with the present? Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not join form with the knowledge of all aspects because they do not even see form. Similarly, they do not join feeling … perception … volitional factors … F.32.a or consciousness with the knowledge of all aspects either because they do not even see consciousness itself. Similarly, they do not join the eyes with the knowledge of all aspects either because they do not even see the eyes themselves. They do not join the ears … nose … tongue … body … or thinking mind with the knowledge of all aspects either because they do not even see the thinking mind itself. Similarly, they do not join a form with the knowledge of all aspects either because they do not even see a form itself. They do not join a sound … a smell … a taste … a feeling … or a dharma with the knowledge of all aspects either because they do not even see a dharma itself. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not join the perfection of giving with the knowledge of all aspects because they do not even see the perfection of giving itself. Similarly, they do not join the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom with the knowledge of all aspects either because they do not even see the perfection of wisdom itself. They do not join the applications of mindfulness with the knowledge of all aspects because they do not even see the applications of mindfulness themselves. Similarly, they do not join the right efforts … the legs of miraculous power … the five faculties … the five powers … the seven limbs of awakening … the eightfold noble path … the ten tathāgata powers … the four fearlessnesses … the four detailed and thorough knowledges … F.32.b the five clairvoyances … or the eighteen distinct attributes of a buddha with the knowledge of all aspects either because they do not even see the eighteen distinct attributes of a buddha themselves. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not join a buddha with the knowledge of all aspects, and they do not join the knowledge of all aspects with a buddha, because they do not even see a buddha. They do not join awakening with the knowledge of all aspects, and they do not join the knowledge of all aspects with awakening, because they do not even see awakening. And why? Because a buddha is the knowledge of all aspects, and the knowledge of all aspects is the buddha as well. And because awakening itself is the knowledge of all aspects, and the knowledge of all aspects is itself awakening as well. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, while bodhisattva great beings are practicing the perfection of wisdom,form is not joined with ‘originating.’Form is not joined with ‘perishing.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘originating.’ Consciousness is not joined with ‘perishing.’Form is not joined with ‘permanent.’Form is not joined with ‘impermanent.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘permanent.’ Consciousness is not joined with ‘impermanent.’Form is not joined with ‘happiness.’Form is not joined with ‘suffering.’ Similarly, feeling … perception … F.33.a volitional factors … and consciousness is not joined with ‘happiness.’ Consciousness is not joined with ‘suffering.’Form is not joined with ‘self.’Form is not joined with ‘no self.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘self.’ Consciousness is not joined with ‘no self.’Form is not joined with ‘calm.’Form is not joined with ‘not calm.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘calm.’ Consciousness is not joined with ‘not calm.’Form is not joined with ‘empty.’Form is not joined with ‘not empty.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘empty.’ Consciousness is not joined with ‘not empty.’Form is not joined with ‘having a sign.’Form is not joined with ‘being signless.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘having a sign.’ Consciousness is not joined with ‘being signless.’Form is not joined with ‘having a wish.’

Form is not joined with ‘being wishless.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘having a wish.’ Consciousness is not joined with ‘being wishless.’Form is not joined with ‘being produced’ or ‘stopping.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘being produced’ or ‘stopping.’Form is not joined with ‘the past,’form is not joined with ‘the future,’ and form is not joined with ‘the present.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘the past,’ consciousness is not joined with ‘the future,’ and consciousness is not joined with ‘the present.’Form is not joined with ‘strong’ or ‘weak.’ Similarly, feeling … perception … F.33.b volitional factors … and consciousness is not joined with ‘strong’ or ‘weak.’Form is not joined with ‘is’ or ‘is not.’ Similarly, feeling … perception … volitional factors … and consciousness is not joined with ‘is’ or ‘is not.’

“Śāriputra, if bodhisattva great beings do not assert ‘those who practice thus are practicing the perfection of wisdom’; if they do not assert ‘they are not practicing’; if they do not assert ‘they are practicing when they practice and not practicing when they do not practice’; and if they do not assert ‘they are not practicing and not not practicing,’ they are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not practice the perfection of wisdom for the sake of the perfection of giving. They do not practice the perfection of wisdom for the sake of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom. They do not practice the perfection of wisdom for the sake of the irreversible level. They do not practice the perfection of wisdom for the sake of bringing beings to maturity, for the sake of purifying a buddhafield, for the sake of the ten tathāgata powers, for the sake of the four fearlessnesses, for the sake of the four detailed and thorough knowledges, or for the sake of the eighteen distinct attributes of a buddha. They do not practice the perfection of wisdom for the sake of inner emptiness. They do not practice the perfection of wisdom for the sake of outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of its own mark,F.34.a the emptiness of all dharmas, the emptiness of the unproduced,^[50] the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, or the emptiness that is the nonexistence of an intrinsic nature. They do not practice the perfection of wisdom for the sake of suchness, the dharma-constituent, or the very limit of reality. And why? Because bodhisattva great beings practicing the perfection of wisdom do not see a difference in any dharma. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“They do not practice the perfection of wisdom for the sake of divine eyes, for the sake of divine ears, for the sake of knowing others’ thoughts, for the sake of the recollection of past lives, or for the sake of the performance of miraculous power. And why? Because bodhisattva great beings practicing the perfection of wisdom like that do not even see the perfection of wisdom itself, not to mention a bodhisattva, so however could they apprehend fully all the clairvoyances? Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not think, ‘With my divine eyes I will know the deaths and rebirths of beings established in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. With my divine ears I will listen to their words, I will know their thoughts, and having also recollected their past lives I will go with miraculous power and teach the Dharma.’ Similarly, they do not think, ‘With my divine eyes I will know the deaths and rebirth of beings established in as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, F.34.b and northwestern directions, below and above. With my divine ears I will listen to their words, I will know their thoughts, and having also recollected their past lives I will go with miraculous power and teach the Dharma.’ Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“They lead infinite, countless beings to complete nirvāṇa, so, Śāriputra, Māra the wicked one does not gain entry to bodhisattva great beings practicing the perfection of wisdom like this. All those ordinary afflictive emotions, as many as there are, are destroyed.^[51]

“The lord buddhas in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, as well as the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, guard the bodhisattva great beings so they will not fall to the śrāvaka level or to the pratyekabuddha level. The Cāturmahā­rājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods, and the Brahmakāyika gods up to the Akaniṣṭha gods who are standing there, also guard the bodhisattva great beings so that nothing will draw them toward hindrances. Whatever physical defects^[52] they have, in each and every way they become nonexistent in this very life. And why? Because the bodhisattva great beings are filled with a love that extends to all beings. F.35.a Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom come face to face, with little difficulty, with the dhāraṇī gateways and the meditative stabilization gateways.^[53] In all their births they please the tathāgatas, the worthy ones, the perfectly complete buddhas, and are not separated from the lord buddhas, until fully awakening to unsurpassed, perfect, complete awakening. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, it does not occur to bodhisattva great beings practicing the perfection of wisdom to wonder, ‘Is any phenomenon conjoined with or separated from phenomena, or does it come together with or not come together with them?’ And why? Because they do not see any phenomenon that could be united or separated, or could come together or not come together. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, it does not occur to bodhisattva great beings practicing the perfection of wisdom to wonder, ‘Will I quickly fully awaken, or not fully awaken to the dharma-constituent?’ And why? Because the dharma-constituent does not fully awaken by means of the dharma-constituent. Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom F.35.b do not see any dharma over and above the dharma-constituent, they do not make a distinction between the dharma-constituent and any dharma,^[54] and it does not occur to them to wonder, ‘Will I penetrate into the dharma-constituent, or will I not penetrate into it?’ This is because they do not see any dharma that is the dharma that would come to be penetrated into by means of a dharma, because they^[55] do not join the dharma-constituent to ‘empty’ and do not join it to ‘not empty.’ Śāriputra, bodhisattva great beings engaged like that are ‘engaged’ in the perfection of wisdom.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not join form to emptiness and do not join emptiness to form. Similarly, they do not join feeling … perception … volitional factors … or consciousness to emptiness and they do not join emptiness to consciousness. Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not join the eye constituent to emptiness and do not join emptiness to the eye constituent; do not join the form constituent to emptiness and do not join emptiness to the form constituent; and do not join the eye consciousness constituent to emptiness and do not join emptiness to the eye consciousness constituent. Similarly, they do not join the ear constituent … the sound constituent … and the ear consciousness constituent … the nose constituent … the smell constituent … and the nose consciousness constituent … the tongue constituent … the taste constituent … and the tongue consciousness constituent … the body constituent … the touch constituent … and the body consciousness constituent … and they do not join the thinking-mind constituent to emptiness and do not join emptiness to the thinking-mind constituent. They do not join the dharma constituent to emptiness and do not join emptiness to the dharma constituent.F.36.a They do not join the thinking-mind consciousness constituent to emptiness and do not join emptiness to the thinking-mind consciousness constituent. And why? Because, Śāriputra, this—the yogic practice of emptiness—is the bodhisattva great beings’ ultimate yogic practice. Śāriputra, bodhisattva great beings practicing emptiness do not fall to the śrāvaka level or the pratyekabuddha level, purify a buddhafield, bring beings to maturity, and quickly and fully awaken to unsurpassed, perfect, complete awakening.

Śāriputra, whatever the bodhisattva great beings’ yogic practices, of them the yogic practice of the perfection of wisdom is the highest, the foremost, the most excellent, the best, the most superb, sublime, and unsurpassed. And why? Because this—the yogic practice of the perfection of wisdom, the yogic practice of emptiness, of singlessness, and of wishlessness—is a yogic practice that is unsurpassed.

“Śāriputra, you should bear in mind that bodhisattva great beings engaged like that have been prophesied, or are close to being prophesied.^[56] Śāriputra, bodhisattva great beings engaging like that will work for the welfare of infinite, countless beings beyond measure, but it will not occur to them to think, ‘The lord buddhas will make a prophecy about me. I am close to being prophesied. I will purify a buddhafield. I will bring beings to maturity. Having fully awakened to unsurpassed, perfect, complete awakening I will turn the wheel of the Dharma.’ And why? Because they do not make the dharma-constituent into a causal sign,^[57] and F.36.b do not see any dharma at all, over and above the dharma-constituent, that is a practice of the perfection of wisdom, or about which the lord buddhas will make a prophecy, or that will become fully awakened to unsurpassed, perfect, complete awakening. And why? Because the notion of a being does not occur to bodhisattva great beings practicing the perfection of wisdom like that. And why? Because a being is absolutely not produced and does not cease, because the true dharmic nature of dharmas is not produced and does not cease. How could what is not produced and does not cease practice the perfection of wisdom? Śāriputra, a bodhisattva great being practicing like that practices the perfection of wisdom as an unproduced and unceasing being,^[58] practices the perfection of wisdom as a being who is emptiness, and practices the perfection of wisdom as a being who cannot be apprehended, is in an isolated state, is without a basic nature, and is without an intrinsic nature.

Śāriputra, this—the yogic practice of emptiness—is the bodhisattva great beings’ ultimate yogic practice. Śāriputra, this is the bodhisattva great beings’ yogic practice of the practice of the perfection of wisdom that stands surpassing any other yogic practices. Śāriputra, bodhisattva great beings practicing this yogic practice accomplish the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha. Śāriputra, bodhisattva great beings standing in this yogic practice do not produce a miserly F.37.a thought, and they do not produce an immoral thought, a malicious thought, a lazy thought, a distracted thought, or an intellectually confused thought.”

The Lord having spoken thus, venerable Śāriputra then inquired of him, “Where did they die, Lord, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom who have taken birth here? And having died here where will they take birth?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, you should know that bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom have taken birth here, having died in other buddhafields; or have taken birth here, having died a god of the Tuṣita class; or have taken birth here, having died a human.^[59]

“Śāriputra, the bodhisattva great beings who have taken birth here, having died in other buddhafields, quickly become absorbed in yogic practice, that is, in this yogic practice of the perfection of wisdom. This deep dharma manifests itself to them even after they have exchanged lives, and afterward they again become absorbed in the yogic practice of the perfection of wisdom. They take birth in whichever buddhafield the tathāgatas, worthy ones, perfectly complete buddhas dwell and maintain themselves, and they please those tathāgatas.

“Śāriputra, the bodhisattva great beings who have taken birth here, having died a god of the Tuṣita class, are interrupted by a single birth, and insofar as they have not lost^[60] their six perfections, all the dhāraṇī gateways and the meditative stabilization gateways F.37.b are brought together in them and are not lost either.

“Śāriputra, the bodhisattva great beings who, having died as humans, have taken birth sharing in the unique good fortune of humans, the faculties of those bodhisattva great beings are dull unless they are bodhisattva great beings who are irreversible from awakening. They do not quickly become absorbed in this yogic practice of the perfection of wisdom, and the dhāraṇī gateways and meditative stabilization gateways do not manifest themselves to them either.

“Śāriputra, you asked, ‘Where will bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom, having died here, take birth?’ Śāriputra, having died in this buddhafield, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom will pass on from buddhafield to buddhafield wherever the lord buddhas dwell and maintain themselves, and until they fully awaken to unsurpassed, perfect, complete awakening they will never be separated from the lord buddhas and will please those lord buddhas.

“Śāriputra, there are certain bodhisattva great beings without skillful means who become absorbed in the four concentrations and practice the perfections, but even if, having taken birth among the long-lived gods because of their acquisition of the concentrations, they acquire a human birth and please the lord buddhas, they are still those with dull, not keen, faculties.

“Śāriputra, there are bodhisattva great beings who become absorbed in the concentrations and practice the perfections but still, without skillful means, relax F.38.a the concentrations and so take birth even in the desire realm. Śāriputra, those bodhisattva great beings too are still those with dull, not keen, faculties.

“Śāriputra, there are also bodhisattva great beings who become absorbed in the four concentrations, and become absorbed in the four formless absorptions, the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the path but still, with great compassion and skillful means do not take birth through the influence of the concentrations and do not take birth through the influence of the four immeasurables or the formless absorptions, but instead take birth wherever the lord buddhas dwell and maintain themselves and, inseparable from this yogic practice of the perfection of wisdom, will fully awaken to unsurpassed, perfect, complete awakening right here in the Fortunate Age.

“Śāriputra, there are also those bodhisattva great beings who, having produced the four concentrations, the four immeasurables, and the four formless absorptions stop all the concentrations and meditative stabilizations with skillful means, and, taking birth in the desire realms, are born in great sāla tree–like royal families, or in great sāla tree–like brahmin families, or in great sāla tree–like business families. This is not because they want another existence, but they take birth in order to bring beings to maturity.

“Śāriputra, there are also those bodhisattva great beings who become absorbed in the four concentrations, and become absorbed in the four immeasurables, and the four formless absorptions as well, but with skillful means do not take birth through the influence of the concentrations, F.38.b the meditative stabilizations, or the absorptions but instead take birth sharing in the good fortune of the Cāturmahā­rājika gods, or take birth sharing in the good fortune of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods. Living there they bring beings to maturity, purify a buddhafield, and please the lord buddhas.

“Śāriputra, there are also those bodhisattva great beings who practice the six perfections and with skillful means become absorbed in the four concentrations, and become absorbed in the four immeasurables, and the four formless absorptions as well, who, having died here, take birth in the Brahmaloka. Having become brahmās, mahābrahmās, there, standing in those brahmā dwellings they pass on from buddhafield to buddhafield in order to request the tathāgatas to turn the wheel of the Dharma in whichever buddhafield the tathāgatas, worthy ones, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete awakening.

“Śāriputra, there are also those bodhisattva great beings interrupted by a single birth who practice the six perfections and with skillful means become absorbed in the four concentrations, and become absorbed in the four immeasurables and the four formless absorptions as well, who also cultivate the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the path, and become absorbed in the emptiness, signlessness, and wishlessness meditative stabilizations, but without taking birth through their influence. F.39.a Having pleased the lord buddhas who have manifested themselves, and practiced celibacy there, and having taken birth sharing in the good fortune of the Tuṣita gods, remaining there for as long as they live without their faculties declining, mindful, with introspection, and surrounded by, and at the head of, many hundred thousand one hundred million billion gods, they demonstrate a birth here and fully awaken to unsurpassed, perfect, complete awakening in various buddhafields.

“Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and do not take birth in the desire realm, do not take birth in the form and formless realms, but passing on from buddhafield to buddhafield they respect, revere, honor, and worship those lord buddhas, the tathāgatas, worthy ones, perfect complete buddhas.

“Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who,^[61] sporting by means of the six clairvoyances, pass on from buddhafield to buddhafield—buddhafields where, over and above the Buddha Vehicle, there is not even the sound of the words Śrāvaka Vehicle or Pratyekabuddha Vehicle.

“Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who, sporting by means of the six clairvoyances, pass on from buddhafield to buddhafield—buddhafields where the lifespan of beings is infinite.

“Śāriputra, there are also those bodhisattva great beings who have acquired the six clairvoyances and who pass on from world system to world system—world systems where there is not even the sound of the word Buddha, of the word Dharma, or of the word Saṅgha, and, having arrived, F.39.b there they proclaim the word Buddha, proclaim the word Dharma, and proclaim the word Saṅgha, speaking in praise of the Three Jewels. The word Buddha, the word Dharma, and the word Saṅgha cause those beings, furthermore, to become serenely confident and to take birth, after their death there, where the lord buddhas are dwelling.

“Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening, have acquired the four concentrations, four immeasurables, and four formless absorptions; who cultivate the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and the noble path; and who have acquired the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. They do not take birth in the desire realm, do not take birth in the form realm, and do not take birth in the formless realm but work there for the welfare of beings.

“Śāriputra, there are bodhisattva great beings who, having entered right from the production of the first thought of awakening into flawlessness,^[62] stand on the irreversible level.

“Śāriputra, there are bodhisattva great beings who, right from the production of the first thought of awakening, fully awaken to unsurpassed, perfect, complete awakening, turn the wheel of the Dharma, work for the welfare of countless beings beyond measure, and enter into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Even though they have entered into nirvāṇa, their good Dharma lasts for an eon or more than an eon.

“Śāriputra, there are bodhisattva great beings who, right from the production of the first thought, F.40.a become absorbed in the yogic practice of the perfection of wisdom and pass on from buddhafield to buddhafield together with many hundred thousand one hundred million billion bodhisattvas in order to see the lord buddhas and in order to bring beings to maturity and purify a buddhafield.

“Śāriputra, there are bodhisattva great beings who practice the six perfections and have acquired the four concentrations, have acquired the four immeasurables, and have acquired the four formless absorptions. They sport with the concentrations, the immeasurables, and the formless absorptions in different ways, that is, they become absorbed in the first concentration and, having emerged from that, become absorbed in the cessation absorption; having emerged from that, they become absorbed in the second concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the third concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the fourth concentration, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of endless space, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of endless consciousness, and having emerged from that become absorbed in the cessation absorption; having emerged from that, they become absorbed in the station of nothing-at-all, and having emerged from that become absorbed in the cessation absorption; having emerged from that,F.40.b they become absorbed in the station of neither perception nor nonperception, and having emerged from that become absorbed in the cessation absorption. Śāriputra, those bodhisattva great beings thus practicing the perfection of wisdom with skillful means become absorbed into those concentrations, immeasurables, meditative stabilizations, and absorptions by leaping above.^[63]

“Śāriputra, there are bodhisattva great beings who have acquired the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the noble path; who have acquired the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; who do not reach the result of stream enterer, and who do not reach the result of once-returner, the result of non-returner, the state of a worthy one, or a pratyekabuddha’s awakening. They practice the perfection of wisdom and with skillful means cause the mental continuums of beings to be led into the path, cause them to be purified, and cause them to reach the result of stream enterer and to reach the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening. Śāriputra, the knowledge that is the cause of reaching the result state of a worthy one and a pratyekabuddha’s awakening is a bodhisattva great being’s forbearance. Śāriputra, you should know those bodhisattva great beings dwelling in this perfection of wisdom are irreversible from awakening.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who make the Tuṣita abode pure. Śāriputra, you should know that they are bodhisattva great beings F.41.a of the Fortunate Age.

“Śāriputra, there are bodhisattva great beings who acquire the four concentrations, up to who acquire the eighteen distinct attributes of a buddha. They practice in order to understand the four truths but do not penetrate the four truths. Śāriputra, you should know that they are bodhisattva great beings interrupted by a single birth.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who pass on from world system to world system. They cause beings to be led to awakening. They make a buddhafield pure. Śāriputra, you should know that they are bodhisattva great beings who will fully awaken to unsurpassed, perfect, complete awakening over the course of immeasurable, incalculable eons.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, ever striving for the sake of beings, never speak an unprofitable word and never do an unprofitable physical, verbal, or mental deed.

“Śāriputra, there are bodhisattva great beings practicing the six perfections who, ever striving for the sake of beings, pass on from buddhafield to buddhafield, cutting off the path to the terrible forms of life.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing^[64] on the perfection of giving, supply beings with all their requirements for happiness: food for those seeking food and drink for those seeking drink. They supply as appropriate flowers, flower garlands, perfumes, creams, incense, F.41.b beds and seats, clothes, ornaments, sustenance, homes, money, grain, jewels, pearls, gold, silver, and coral.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of morality, establish beings in restraint of body, speech, and mind.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of patience, establish beings in non-anger and non-malice.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of perseverance, establish beings in a zeal for all wholesome dharmas.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of concentration, establish beings in a calm abiding single-pointedness and detachment from sense objects.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who, focusing on the perfection of wisdom, magically produce a body just like the shape a tathāgata assumes^[65] and teach the Dharma in order to lead beings in the hells, those in the animal world, and beings in the world of Yama beyond all the terrible forms of life.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who magically produce a body just like the shape a buddha assumes, F.42.a betake themselves to as many buddhafields in the eastern direction as there are sand particles in the Gaṅgā River, teach the Dharma, attend on the tathāgatas, worthy ones, perfectly complete buddhas, listen to the Dharma, see the bodhisattva saṅgha and the array of buddhafield qualities, apprehend the causal signs^[66] of those buddhafields and perfect many buddhafields even more expansive and more special than those, perfecting themselves in those buddhafields as bodhisattva great beings interrupted by a single birth. Similarly, they betake themselves to each of as many buddhafields as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, teach the Dharma, attend on the tathāgatas, worthy ones, perfectly complete buddhas, listen to the Dharma, see the bodhisattva saṅgha and the array of buddhafield qualities, apprehend the causal signs of those buddhafields and perfect many buddhafields even more expansive and more special than those, perfecting themselves in those buddhafields as bodhisattva great beings interrupted by a single birth.

“Śāriputra, there are bodhisattva great beings practicing the six perfections who, having become fully endowed with the thirty-two major marks of a great person, become endowed with refined and purified faculties. With their purified bodies they make beings feel a joy and serene confidence. They become dear to and loved by many people. Just that wholesome root of those beings F.42.b with that serene mental confidence furthermore causes them to gradually enter into complete nirvāṇa by means of the three vehicles.

“Thus indeed, Śāriputra, should bodhisattva great beings practicing the six perfections train in the purified body; thus should they train in the purified speech and in the purified mind.

“Śāriputra, there are bodhisattva great beings practicing the six perfections who, having acquired refined faculties, do not, on account of their refined faculties, praise themselves and disparage others.

“Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening, stand in the perfection of giving and the perfection of morality. Until they reach the irreversible stage they never become destitute and never tumble into terrible, catastrophic forms of life.

“Śāriputra, there are bodhisattva great beings who, after producing the first thought of awakening until they reach the irreversible stage, never quit the ten wholesome actions.

“Śāriputra, there are bodhisattva great beings standing in the perfection of giving and the perfection of morality who become wheel-turning emperors, establish beings in the ten wholesome actions, and gather beings together through giving and kind words.

“Śāriputra, there are bodhisattva great beings standing in the perfection of giving and the perfection of morality who, protecting many empires of wheel-turning emperors, dealing with many hundreds of thousands of empires of wheel-turning emperors, standing there pleasing many hundred thousand one hundred million billion buddhas, respect, revere, honor, and worship those lord buddhas F.43.a with all requirements and all offerings.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who lighten the darkness of beings standing in wrong views with the light of the buddhadharmas, and they never separate themselves from the light of the buddhadharmas up until they fully awaken to the unsurpassed, perfect, complete awakening.^[67]

“This, Śāriputra, is the origination of the bodhisattva great beings in the buddhadharmas.^[68]

“Therefore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom would provide no opportunity for basic^[69] immoral physical, verbal, and mental action.” B4

The Lord having spoken thus, venerable Śāriputra then inquired of him, “What, Lord, is a bodhisattva great being’s basic immoral physical action, basic immoral verbal action, and basic immoral mental action?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, when it occurs to a bodhisattva great being, ‘This is the body with which I should undertake physical action, this the voice with which I should undertake verbal action, and this the thinking mind with which I should undertake mental action,’ Śāriputra, that undertaking of a physical, verbal, or mental action is a basic immorality of a bodhisattva great being. This is because, Śāriputra, a bodhisattva great being’s practice of the perfection of wisdom does not apprehend a body, does not apprehend a voice, and does not apprehend a thinking mind. F.43.b

“Śāriputra, were bodhisattva great being practicing the perfection of wisdom to apprehend a body, to apprehend a voice, and to apprehend a thinking mind, they would with that body, voice, and thinking mind cause a miserly thought to arise, or cause an immoral thought, a malicious thought, a lazy thought, a distracted thought, or a confused thought to arise. But something like that, Śāriputra, will never be known, because it is impossible for bodhisattva great beings practicing the perfection of wisdom to cause the final physical, verbal, and thinking mind basis of suffering to arise. And why? Because, Śāriputra, bodhisattva great beings practicing the six perfections are causing the final physical basis of suffering to be cleansed, the final verbal basis of suffering to be cleansed, and the final thinking mind basis of suffering to be cleansed. And that, Śāriputra, is the bodhisattva great beings’ absence of basic immoral physical, verbal, and mental action.”

“How, Lord, do bodhisattva great beings cleanse basic immoral physical, verbal, and mental action?” asked Śāriputra.

The Lord replied, “Śāriputra, because bodhisattva great beings do not apprehend a body, do not apprehend a voice, and do not apprehend a thinking mind, they thus cleanse basic immoral physical, verbal, and mental action. I say, Śāriputra, were bodhisattva great beings after producing the first thought of awakening to have taken and pursued the ten wholesome actions without producing a śrāvaka thought or a pratyekabuddha thought, were they to have constantly attended to a greatly compassionate thought for beings, in that case bodhisattva great beings F.44.a would have thoroughly cleansed the final physical basis of suffering, the final verbal basis of suffering, and the final mental basis of suffering.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom cleansing the awakening path who are practicing the perfection of giving and practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.”

“What, Lord, is the bodhisattva great beings’ awakening path?” asked Śāriputra.

The Lord replied, “Śāriputra, when bodhisattva great beings practice the awakening path they do not apprehend a body, do not apprehend a voice, do not apprehend a thinking mind, do not apprehend the perfection of giving, do not apprehend the perfection of morality, do not apprehend the perfection of patience, do not apprehend the perfection of perseverance, do not apprehend the perfection of concentration, do not apprehend the perfection of wisdom, do not apprehend a Śrāvaka Vehicle, do not apprehend a Pratyekabuddha Vehicle, do not apprehend a Bodhisattva Vehicle, and do not apprehend a perfectly complete Buddha Vehicle. That is to say, this not apprehending all dharmas is the bodhisattva great beings’ awakening path because, Śāriputra, nobody is capable of breaking bodhisattva great beings traveling on this path practicing the six perfections.”

“How, Lord, do bodhisattva great beings who cannot be broken practice?” asked Śāriputra.

The Lord replied, “Śāriputra, here bodhisattva great beings F.44.b practicing the six perfections do not falsely project form, and they do not falsely project feeling, perception, volitional factors, or consciousness; they do not falsely project the earth element, and they do not falsely project the water element, fire element, wind element, space element, or consciousness element; they do not falsely project eyes and form, and they do not falsely project ears and sound, nose and smell, tongue and taste, body and touch, or thinking mind and dharmas; they do not falsely project the eye constituent, form constituent, and eye consciousness constituent, and they do not falsely project the ear constituent, sound constituent, and ear consciousness constituent, the nose constituent, smell constituent, and nose consciousness constituent, the tongue constituent, taste constituent, and tongue consciousness constituent, the body constituent, touch constituent, and body consciousness constituent, or the thinking mind constituent, dharma constituent, and thinking-mind consciousness constituent. They do not falsely project the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; they do not falsely project the perfection of giving, and they do not falsely project the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom; they do not falsely project the ten tathāgata powers, and they do not falsely project the four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha;F.45.a they do not falsely project the result of stream enterer, and they do not falsely project the result of once-returner, the result of non-returner, or the state of a worthy one; and they do not falsely project a pratyekabuddha’s awakening, they do not falsely project a bodhisattva, and they do not falsely project unsurpassed, perfect, complete awakening.

Śāriputra, bodhisattva great beings growing in the six perfections like that cannot be broken by anyone.

“Śāriputra, there are bodhisattva great beings standing in the six perfections who perfect the knowledge of a knower of all aspects. In possession of that knowledge they block all the gateways to terrible forms of life, do not become destitute, worn-out people, and do not appropriate the sort of body^[70] this world with its celestial beings criticizes.”

Venerable Śāriputra then asked the Lord, “What, Lord, is the bodhisattva great beings’ knowledge of a knower of all aspects?”

The Lord replied, “Śāriputra, bodhisattva great beings in possession of that knowledge behold as many tathāgatas, worthy ones, perfectly complete buddhas as there are sand particles in the Gaṅgā River residing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. They listen to their Dharma, and they also see the bodhisattva saṅghas and behold the arrays of buddhafield qualities. Similarly, they behold as many tathāgatas, worthy ones, perfectly complete buddhas as there are sand particles in the Gaṅgā River residing in world systems to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, F.45.b as many as there are sand particles in the Gaṅgā River. They listen to their Dharma, and they also see those bodhisattva saṅghas and behold the arrays of buddhafield qualities.

“Bodhisattva great beings in possession of that knowledge form no notion of a buddha, form no notion of a bodhisattva, form no notion of a śrāvaka, form no notion of a pratyekabuddha, form no notion of a self, form no notion of an other, and form no notion of a buddhafield. Bodhisattva great beings in possession of that knowledge practice the perfection of giving and practice the perfection of morality, patience, perseverance, concentration, and wisdom but do not apprehend those six perfections. They cultivate the applications of mindfulness but do not apprehend the applications of mindfulness. They cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path but do not apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path. They do not apprehend the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. That, Śāriputra, is the bodhisattva great beings’ knowledge of a knower of all aspects, and bodhisattva great beings in possession of that knowledge perfect all the buddhadharmas but still do not see^[71] all the buddhadharmas.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who acquire the five eyes and cleanse them. F.46.a And what are the five? They are the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye.”

“What, Lord, is a bodhisattva great being’s perfectly pure flesh eye?” asked Śāriputra.

The Lord replied, “There is the flesh eye of a bodhisattva great being that sees for one hundred yojanas. There is the flesh eye of a bodhisattva great being that sees Jambudvīpa. There is the flesh eye of a bodhisattva great being that sees two continents. There is the flesh eye of a bodhisattva great being that sees a four-continent world system. There is the flesh eye of a bodhisattva great being that sees a thousand world systems. There is the flesh eye of a bodhisattva great being that sees a million world systems. And there is the flesh eye of a bodhisattva great being that sees the great billionfold world system. That, Śāriputra, is a bodhisattva great being’s perfectly pure flesh eye.”

“What, Lord, is a bodhisattva great being’s perfectly pure divine eye?” asked Śāriputra.

The Lord replied, “Śāriputra, bodhisattvas know the divine eye of the Cāturmahā­rājika gods. Bodhisattvas know the divine eye of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods. Bodhisattvas know the divine eye of the Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; of the Anabhrakā, Puṇyaprasava, and Bṛhatphala; and F.46.b of the Asaṃjñisattva, Śuddhāvāsa,^[72] Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha gods. Śāriputra, the Cāturmahā­rājika gods do not know the divine eye of bodhisattva great beings. Construe as before, up to the Akaniṣṭha gods do not know the divine eye of bodhisattvas.

“With just that perfectly pure divine eye they know as they are the deaths and rebirths of beings established in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Similarly, they know as they are the deaths and rebirths of beings established in as many world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, as there are sand particles in the Gaṅgā River. That, Śāriputra, is the perfectly pure divine eye of bodhisattva great beings.”

“What, Lord, is a bodhisattva great being’s perfectly pure wisdom eye?” asked Śāriputra.

The Lord replied, “There is no phenomenon that is compounded or uncompounded, wholesome or unwholesome, a basic immorality or not a basic immorality, with outflows or without outflows, with afflictions or without afflictions, ordinary or extraordinary, defiled or purified that bodhisattva great beings in possession of that wisdom eye do not know. There is no phenomenon at all that bodhisattva great beings in possession of that wisdom eye have not seen, or heard, or of which they have not been mindful, or of which they have not been aware. That, Śāriputra, is F.47.a the perfectly pure wisdom eye of a bodhisattva great being.”

“What, Lord, is a bodhisattva great being’s perfectly pure dharma eye?” asked Śāriputra.

The Lord replied,^[73] “Here a bodhisattva great being’s dharma eye knows, ‘This person is a faith follower, this one is a Dharma follower, this one dwells in emptiness, this one dwells in signlessness, this one dwells in wishlessness. Through the gateways to liberation the five faculties of this person will be produced, with the five faculties they will experience the uninterrupted meditative stabilization, with the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, and with the knowledge and seeing of liberation they will eliminate the three fetters—the view of the perishable collection, doubt, and grasping rules and rituals as absolute. That person is called a stream enterer. This one, having reached the path of meditation, weakens attachment to sense objects and malice.

That person is called a once-returner. And this one, by intense meditation on just that path eliminates attachment to sense objects and malice. That person is called a non-returner. This one, by intense meditation on just that path eliminates attachment to forms, attachment to formless states, ignorance, pride, and gross mental excitement. That person is called a worthy one.^[74]

“ ‘This person dwells in emptiness. Through the emptiness gateway to liberation they will gain the five faculties, with the five faculties they will experience the uninterrupted meditative stabilization, with the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, construing it as before, up to that person will reach the state of a worthy one.

“ ‘This person dwells in signlessness. Through the signless gateway to liberation they will gain the five faculties, construing it as before, up to that person will reach the state of a worthy one. F.47.b

“ ‘This person dwells in wishlessness. Through the wishless gateway to liberation they will gain the five faculties. Then, with the five faculties they will experience the uninterrupted meditative stabilization; having reached the uninterrupted meditative stabilization they will produce the knowledge and seeing of liberation, up to they will reach the state of a worthy one.’ That, Śāriputra, is a bodhisattva great being’s perfectly pure dharma eye.

“Furthermore,^[75] Śāriputra, that a bodhisattva, having thus realized that everything qualified by origination is qualified by cessation, will gain the five faculties, faith, and so on—that too, Śāriputra, is a bodhisattva great being’s perfectly pure dharma eye.

“Furthermore, Śāriputra, bodhisattva great beings know as follows: ‘This bodhisattva great being has produced the first thought of awakening, practices the perfection of giving, the perfection of morality, up to the perfection of wisdom, and gains the faculty of faith and the faculty of perseverance from that. Possessed of skillful means and stable with wholesome roots, they intentionally appropriate a body. This bodhisattva great being is born in great sāla tree–like royal families, this one in great sāla tree–like brahmin families, this one in great sāla tree–like business families, this one is born among the Cāturmahā­rājika gods, this one among the Trāyastriṃśa gods, this one the Yāma, this one the Tuṣita, this one the Nirmāṇarati, and this one the Para­nirmita­vaśa­vartin gods. F.48.a One, standing there, will bring beings to maturity, make available to those beings all their requirements for happiness, purify a buddhafield, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them. One will not fall to the śrāvaka level or to the pratyekabuddha level. This bodhisattva great being will be irreversible up until they have fully awakened to unsurpassed, perfect, complete awakening.’ That too, Śāriputra, is a bodhisattva great being’s perfectly pure dharma eye.

“Furthermore, Śāriputra, bodhisattva great beings know that these bodhisattva great beings have been prophesied to reach unsurpassed, perfect, complete awakening, these are definite, these are indefinite, these will be prophesied, these will not be prophesied, these are irreversible, these are not irreversible, the clairvoyances of these are complete, and the clairvoyances of these are not complete. These bodhisattva great beings with their completed clairvoyances go to as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them. Similarly, they go to as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast,F.48.b southwest, and northwest, below and above, please the tathāgatas, worthy ones, perfectly complete buddhas, and respect, revere, honor, and worship them. This one will acquire the clairvoyances, this one will not acquire the clairvoyances. This one has acquired the forbearance,^[76] this one has not acquired the forbearance. The buddhafield of this bodhisattva great being will become perfectly pure, the buddhafield of this one will not become perfectly pure. This bodhisattva great being has made the great prayer that is a vow, this one has not made the great prayer that is a vow.^[77] This one has brought beings to maturity, this one has not brought beings to maturity. The lord buddhas in the ten directions in as many world systems as there are sand particles in the Gaṅgā River speak in praise of this bodhisattva great being, but they do not speak in praise of this one.

These bodhisattva great beings will stay close^[78] to the lord buddhas, these ones will not stay close. This bodhisattva’s lifespan will be finite, this one’s lifespan will be infinite. This one’s radiance, voice, and community of monks^[79] will be infinite, this one’s will be finite. This one will undertake the difficult practices, this one will not undertake them. This one is in a final existence, this one is not in a final existence. This one will be seated at the site of awakening,F.49.a this one will not be seated there. These bodhisattva great beings will have Māras, these will not have them.’ That too, Śāriputra, is a bodhisattva great being’s perfectly pure dharma eye.”

“What, Lord, is a bodhisattva great being’s perfectly pure buddha eye?” asked Śāriputra.

The Lord replied, “Bodhisattva great beings, right after the thought of awakening, become absorbed in the vajropama meditative stabilization and gain the knowledge of all aspects. They are endowed with the ten tathāgata powers, and they are endowed with the four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, great love, great compassion, and a buddha’s liberation without obscurations. This is their eye, endowed with which there is nothing bodhisattva great beings do not see, or hear, or remember, or know. That, Śāriputra, is a bodhisattva great being’s perfectly pure eye of a buddha who has fully awakened to unsurpassed, perfect, complete awakening.

“Therefore, Śāriputra, bodhisattva great beings who want to cleanse and want to acquire the five eyes should make endeavors in the six perfections. And why? Because, Śāriputra, all wholesome dharmas, all śrāvaka dharmas, all pratyekabuddha dharmas, all bodhisattva dharmas, and all buddha dharmas are included in the six perfections. Śāriputra, if perfect teachers teach that all wholesome dharmas are inside the perfection of wisdom they are perfect teachers F.49.b teaching perfectly. And why? Because, Śāriputra, the perfection of wisdom produces all the perfections and those five eyes, because bodhisattva great beings training in the five eyes will fully awaken to unsurpassed, perfect, complete awakening.

“Śāriputra, those bodhisattva great beings practicing the perfection of wisdom will acquire the six clairvoyances and experience^[80] the performance of miraculous power in its various aspects. They will, furthermore, cause shaking.^[81] They will experience being one and becoming many, being many and becoming one, and appearing and disappearing. They will even go right through walls, even go right through fences, and even go right through mountains without them obstructing their bodies, just as they would through the sky. They will even travel cross-legged through the air like a bird on the wing. They will also emerge onto the earth and sink down into it, as they would do in water. They will also walk on water without sinking, as they would do on the earth. They will also emit smoke and flames, like a big bonfire. Even the sun and the moon, as incredibly magical, powerful, and grand as they are, they will touch and stroke with their hands. They extend their power up to the Brahmaloka with their bodies.

“Because its intrinsic nature is empty, its intrinsic nature is isolated,^[82] and its intrinsic nature is not produced, they do not apprehend a false projection of miraculous power, they do not apprehend what they might falsely project, or what might be falsely projecting; apart from paying attention to the knowledge of all aspects they do not intend miraculous power, or intend to accomplish miraculous power. F.50.a Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes the performance of miraculous power.

“Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they hear sounds with the purified divine ear that transcends the human—namely, human and divine ones.^[83] Thus they do not apprehend the sound, thinking, ‘I hear a sound with my divine hearing,’ so they do not falsely project it. Apart from paying attention to the knowledge of all aspects they do not intend that, or intend to accomplish that. Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes divine hearing.

“With their mind they know the thought of other beings, of other persons, for what it is. They know a greedy thought for what it is: a greedy thought. They know a mind free from greed for what it is: a mind free from greed. Similarly, they know a mind with hate and free from hate, with confusion and free from confusion, with craving and free from craving, with appropriation and free from appropriation, collected and distracted, narrow and inclusive,^[84] absorbed and not absorbed, emancipated and not emancipated, with outflows and without outflows, blemished and unblemished, and they know a surpassed thought for what it is—a surpassed thought—and they know an unsurpassed thought for what it is: an unsurpassed thought. Because even that thought is no thought—because it is inconceivable—it F.50.b does not falsely project anything. They do not apprehend even that very thought that does not falsely project anything. Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not falsely project ‘I know.’ Apart from paying attention to the knowledge of all aspects, they do not intend a thought. Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes the thought activity of all beings.

“Śāriputra, they accomplish knowledge of the clairvoyance that realizes knowledge that recollects past lives in various aspects: they recollect from one thought up to even a hundred thoughts, or they recollect one day up to a hundred days, one month up to a hundred months, one year up to a hundred years, one eon up to a hundred eons, or even up to many hundred eons, or up to many thousand eons, or up to many hundred thousand eons, or up to many hundred thousand one hundred million billion eons, recollecting right up to the very limit of the past. ‘I was in such-and-such a place, named so-and-so, in such-and-such a lineage, with such-and-such a birth status, following such-and-such a diet, pursuing such-and-such a livelihood, with an allotted lifespan of such-and-such a duration, actually living for such-and-such a length of time; having died there I was born in such-and-such places, and having died there then I took birth here.’ Thus, they recollect their own and others’ past lives in their various aspects along with the appearances,^[85] locations, and places of origin. Because even that knowledge is no knowledge—because it is inconceivable—that knowledge of clairvoyance that recollects past lives does not falsely project anything. They do not apprehend even that very knowledge F.51.a that does not falsely project anything. Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not falsely project ‘I know.’ Apart from paying attention to the knowledge of all aspects, they do not intend to know recollection. Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes previous states of existence.

“With their purified divine eye that far surpasses the human they see beings, and they know beings that are dying and being born; are beautiful, ugly, vile, or exemplary; are in a good form of life and in a terrible form of life—exactly in accord with the action.^[86] They know those beings who have bad physical behavior, who have bad verbal behavior and bad mental behavior, who speak ill of noble beings, and who hold wrong views, and who with the action of those wrong views as a foundation and cause, on the breakup of their body after death tumble into and take birth in terrible, catastrophic forms of life. They know those beings who have good physical behavior, who have good verbal behavior and good mental behavior, who do not speak ill of noble beings, and who hold right views, and who with the action of that good physical, verbal, and mental behavior as a foundation and cause, take birth among the gods in good forms of life in the heavenly worlds. Thus, with their purified divine eye that far surpasses the human they know as they are the deaths and births of beings in the six forms of life in worlds in the ten directions as vast as the dharma-constituent and as far-reaching as the space element in all world systems. Because even that eye is no eye—because it is inconceivable—it does not falsely project anything. They do not apprehend even that very eye F.51.b that does not falsely project anything. Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not falsely project ‘I know.’ Apart from paying attention to the knowledge of all aspects, they do not intend an eye. Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes the divine eye.

“They accomplish knowledge of the clairvoyance that realizes the extinction of outflows and do not fall to the śrāvaka or pratyekabuddha level. They do not wish to attain any dharma apart from full awakening to unsurpassed, perfect, complete awakening.^[87] With that clairvoyance, based on the vajropama meditative stabilization they eliminate all residual impressions, connections, and afflictions. Because even that knowledge is no knowledge—because it is inconceivable—the wholesomeness, when knowledge of the clairvoyance that realizes the extinction of outflows has been accomplished, does not falsely project anything. They do not apprehend even that very knowledge. Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not falsely project ‘I know.’ Apart from paying attention to the knowledge of all aspects, they do not intend even that knowledge. Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that accomplish knowledge of the clairvoyance that realizes the extinction of outflows.

“Śāriputra, practicing the perfection of wisdom like that the six clairvoyances of bodhisattva great beings are perfected and purified, and those purified clairvoyances cause them to gain the knowledge of all aspects.

Therefore, Śāriputra, there are bodhisattva great beings F.52.a practicing the perfection of wisdom who, standing in the perfection of giving, cleanse the path to the knowledge of all aspects based on not holding on to anything because of the emptiness that transcends limits.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of morality, cleanse the path to the knowledge of all aspects based on not incurring a downfall or a compounded downfall because of the emptiness that transcends limits.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of patience, cleanse the path to the knowledge of all aspects based on there being no disturbance because of the emptiness that transcends limits.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of perseverance, cleanse the path to the knowledge of all aspects based on being physically and mentally indefatigable because of the emptiness that transcends limits.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing undistracted in the perfection of concentration, cleanse the path to the knowledge of all aspects because of the emptiness that transcends limits.

“Śāriputra, there are bodhisattva great beings practicing the perfection of wisdom who, standing in the perfection of wisdom, cleanse the path to the knowledge of all aspects based on not apprehending intellectually confused thoughts^[88] because of the emptiness that transcends limits.

“Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that, standing in the six perfections, cleanse the path to the knowledge of all aspects based on not having gone, not having come, and not having grasped anything F.52.b because of the emptiness that transcends limits.

“Śāriputra, giving is designated^[89] based on holding on to things; morality is designated based on immorality; patience is designated based on disturbance; perseverance is designated based on laziness; concentration is designated based on an uncollected state; and wisdom is designated based on intellectual confusion.

“They do not falsely project ‘they have gotten beyond that.’ They do not falsely project ‘they have not gotten beyond that.’ They do not falsely project ‘giving and miserliness.’ They do not falsely project ‘morality and not morality.’ They do not falsely project ‘patience and disturbance.’ They do not falsely project ‘perseverance and laziness.’ They do not falsely project ‘a collected state and an uncollected state.’ They do not falsely project ‘wisdom and intellectual confusion.’ They do not falsely project ‘I have been snubbed.’ They do not falsely project ‘I have been saluted.’ They do not falsely project ‘I have been honored.’ They do not falsely project ‘I have not been honored.’ And why? Because, Śāriputra, a nonproduction does not falsely project ‘I have been snubbed.’ It does not falsely project ‘I have been saluted.’ It does not falsely project ‘I have been honored.’ It does not falsely project ‘I have not been honored.’ And why? Because the perfection of wisdom cuts off all false projection.

“Here, Śāriputra, no śrāvakas or pratyekabuddhas have these good qualities that bodhisattva great beings practicing the perfection of wisdom have. Completing those qualities, they bring beings to maturity, purify a buddhafield, F.53.a and reach the knowledge of all aspects.

“Furthermore, Śāriputra, bodhisattva great beings practicing the perfection of wisdom produce the thought, in regard to all beings, that they are the same, and having produced the thought that all beings are the same, they attain the state in which all phenomena are the same; having attained the state in which all phenomena are the same, they establish all beings in the state in which all phenomena are the same.^[90] In this very life they become loved by and a pleasure to the lord buddhas; they also become loved by and a pleasure to all bodhisattvas, all śrāvakas, and all pratyekabuddhas. Wherever they are born they will never again see unpleasant shapes with their eyes, will not hear unpleasant sounds with their ears, will not smell unpleasant smells with their noses, will not taste unpleasant tastes with their tongues, will not feel unpleasant feelings with their bodies, and will not know unpleasant dharmas with their thinking minds. Śāriputra, bodhisattva great beings practicing the perfection of wisdom are not lacking in what is necessary for unsurpassed, perfect, complete awakening.”

While this exposition of the perfection of wisdom was being expounded three hundred monks^[91] dressed^[92] the body of the lord in whatever clothes they were wearing and produced the thought of unsurpassed, perfect, complete awakening.^[93]

At that moment the Lord smiled. Venerable Ānanda then got up from his seat, adjusted his upper robe so it hung down from one shoulder, knelt down with his right knee on the ground, cupped his palms together in a gesture of supplication specifically to the Lord, bowed forward to him, and said to the Lord, “Lord, the tathāgatas, worthy ones, F.53.b perfectly complete buddhas do not give a smile without a cause, or without a condition. So why did you smile? What is the cause, and what is the condition?”

The Lord said to venerable Ānanda, “Ānanda, these three hundred monks, having died here, will be reborn in the buddhafield of the tathāgata, worthy one, perfectly complete buddha Akṣobhya. In sixty-one eons, during the Tārakopama eon, they will arise in the world as tathāgatas, worthy ones, perfectly complete buddhas named Mahāketu. And sixty thousand gods living in the desire realm have also produced the thought of unsurpassed, perfect, complete awakening, and they will please the tathāgata, worthy one, perfectly complete buddha Maitreya. Having gone forth to homelessness right there, they will practice celibacy, and the tathāgata Maitreya will prophesy their unsurpassed, perfect, complete awakening.”

Then at that time, through the buddha’s might, the four retinues saw from there ten thousand buddhas seated in the eastern direction. They saw ten thousand buddhas seated in each of the ten directions up to the encircling mountain ranges.^[94] The array of the good qualities of the buddhafields of those lord buddhas that appears in those lord buddhas’ world systems is an array of good qualities of buddhafields that does not appear in this Sahā world system. As well, ten thousand of those who were in the retinue made this prayer that is a vow: “We will do the work that needs to be done so that we may take birth in those buddhafields.”

Then the Buddha, aware of the aspiration of those children of good families, gave a smile.

Venerable Ānanda then said to the Lord, “Lord, the lord buddhas F.54.a do not give a smile without a cause, or without a condition. So why did you smile? What is the cause, and what is the condition?”

The Lord asked venerable Ānanda, “Ānanda, do you see these ten thousand beings?”

“I see them, Lord,” he replied.

The Lord said, “Ānanda these ten thousand beings, having died here, will take birth in those buddhafields and will never be separated from the tathāgatas, worthy ones, perfectly complete buddhas. Afterward they will become the tathāgatas, worthy ones, perfectly complete buddhas named Vyuharāja.

Chapter 4: Equal to the Unequaled

Then venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Subhūti, venerable Pūrṇa Maitrāyaṇī­putra, and venerable Mahākāśyapa, as well as other monks, nuns, laymen, and laywomen celebrated for the state of their clairvoyance, and very many bodhisattva great beings said to the Lord, “This, Lord—that is, the perfection of wisdom—is the great perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the vast perfection of bodhisattva great beings. This perfection of wisdom, Lord, is the highest perfection of bodhisattva great beings. It is the special perfection, it is the best perfection, it is the superb perfection, it is the sublime F.54.b perfection, it is the unsurpassed perfection, it is the unrivaled perfection, it is the unequaled perfection, it is the perfection equal to the unequaled, it is the calm and gentle perfection, it is the matchless perfection, it is the perfection for which no example does justice, it is the space-like perfection, it is the perfection of the emptiness of particular defining marks, it is the perfection endowed with all good qualities. This, Lord—that is, the perfection of wisdom—is the uncrushable perfection of bodhisattva great beings.

“Lord, bodhisattva great beings practicing in this perfection of wisdom have bestowed a gift equal to the unequaled. They have fulfilled the perfection of giving equal to the unequaled. They have obtained a body equal to the unequaled. And they will obtain this, namely, the dharmas of unsurpassed, perfect, complete awakening equal to the unequaled.

“Similarly with morality, patience, perseverance, and concentration, and they have developed wisdom equal to the unequaled.^[95] They have obtained a body equal to the unequaled. And they will obtain this, namely, the dharmas of unsurpassed, perfect, complete awakening equal to the unequaled.

“The Lord, too, practicing this very perfection of wisdom came to acquire a form equal to the unequaled; and he came to acquire feeling, perception, and volitional factors equal to the unequaled, and consciousness F.55.a equal to the unequaled. He fully awakened to an awakening equal to the unequaled. He turned the wheel of the Dharma equal to the unequaled. Similarly, past, future, and present buddhas, having practiced this very perfection of wisdom, have fully awakened, will fully awaken, and are awakening to unsurpassed, perfect, complete awakening. Therefore, Lord, bodhisattva great beings who want to perfect all dharmas should make an effort at the perfection of wisdom. Lord, the world with its gods, humans, and asuras rightly bows down to any bodhisattva great being who has practiced in this perfection of wisdom.”

Those great śrāvakas having spoken thus, the Lord said to them, and to those very many bodhisattva great beings, “Exactly so, children of a good family, exactly so. It is just as you say.^[96] The world with its gods, humans, and asuras rightly bows down to any bodhisattva great being who practices this perfection of wisdom. Śāriputra, it is thanks to bodhisattva great beings that the human realm appears in the world and that the realm of gods appears in the world. Similarly, that great sāla tree–like royal families, great sāla tree–like brahmin families, great sāla tree–like business families, and wheel-turning emperors; the Cāturmahā­rājika gods; the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati,F.55.b Para­nirmita­vaśa­vartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Asaṃjñisattva, and Śuddhāvāsa—Avṛha, Sudarśana, Sudṛśa, Atapa, and Akaniṣṭha—gods; and the gods in the Ākāśānantyāyatana, in the Vijñānānantyāyatana, in the Ākiṃcityāyatana, and in the Naiva­saṃjñā­nāsaṃjñāyatana appear in the world, and that stream enterers appear in the world, and that once-returners, non-returners, worthy ones, pratyekabuddhas, bodhisattvas, and tathāgatas, worthy ones, perfectly complete buddhas appear in the world. Śāriputra, it is thanks to bodhisattva great beings that the Three Jewels appear in this world, and that ordinary requirements for sustaining oneself—food, drink, beds and seats, and medicines for sicknesses, tools, gems, pearls, beryl, conch shells, crystals, corals, silver, and gold—appear in the world. Śāriputra, all the requirements for all the happiness of gods and humans, the happiness of existence, and the happiness of nirvāṇa, they all, Śāriputra, appear in the world thanks to bodhisattva great beings.

And why? Because bodhisattvas practicing the bodhisattva practice, standing in the six perfections, personally give gifts and connect others with giving as well, personally protect morality and connect others with morality, personally develop patience and connect others F.56.a with patience, personally work hard at perseverance and connect others with perseverance, personally produce concentration and connect others with concentration, and personally develop wisdom and connect others with wisdom. Thereby, Śāriputra, bodhisattva great beings have set forth for the benefit and happiness of all beings.”

Chapter 5: Tongue

Then at that time the Lord extended his tongue and with it covered the great billionfold world system. Then from his tongue light beams of many colors, various colors, issued forth. Having issued forth, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the east. Similarly, a great illumination spread through as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above.

Then those infinite countless bodhisattva great beings in as many world systems as there are sand particles in the Gaṅgā River to the east saw that array of light and asked the lord buddhas of each of their respective buddhafields, “Lord, through whose power has such a great illumination spread through these worlds like this?”

Those lord buddhas said to those bodhisattva great beings, “In the western direction, O children of a good family, there is a world system called Sahā. There the tathāgata, the worthy one, the perfectly F.56.b complete buddha Śākyamuni has extended his tongue in order to demonstrate the perfection of wisdom to the bodhisattva great beings, causing this great illumination to pervade as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions.”

Connect this in the same way with as many world systems as there are sand particles in the Gaṅgā River in the south, west, and north, below, and above, up to in all the ten directions in the same way.

The bodhisattva great beings then said to those lord buddhas, “Lord, we will also go to that Sahā world system to see, salute, and honor that tathāgata, worthy one, perfectly complete buddha Śākyamuni, to see those bodhisattva great beings who have gathered from the ten directions, and to listen to the perfection of wisdom.”

Those lord buddhas replied, “Go then, you children of a good family, if you feel that now is the right time.”

Those bodhisattva great beings then bowed their heads to the feet of those tathāgatas, worthy ones, perfectly complete buddhas, circumambulated them seven times, and, carrying many parasols, flags, and banners, flowers, garlands, incense, creams, powders, and robes, and gold flowers and silver flowers, proceeded toward the tathāgata, worthy one, perfectly complete buddha Śākyamuni with a great chorus produced by a marching band with instruments and drums^[97] from the ten directions.

Then the Cāturmahā­rājika gods, up to the Akaniṣṭha gods, took F.57.a celestial flowers, garlands, incense, creams, and powders; celestial blue lotus, lotus, red lotus, white lotus, mandārava, big mandārava, and nāgavṛkṣa flowers; and tamāla leaves and approached the tathāgata, worthy one, perfectly complete buddha Śākyamuni. Then those bodhisattva great beings and those gods strewed near, strewed in front, and strewed flowers all around the body of the tathāgata, worthy one, perfectly complete buddha Śākyamuni those flowers, garlands, incenses, creams, powders, robes, parasols, flags, and banners.

Those flowers and so on then rose up and stayed there suspended in the sky over the great billionfold world system—a second floor of flowers, square with four corners and four pillars, equidimensional, and perfectly proportioned, delightful and pleasing to the mind.

Then from that retinue hundreds of thousands of a hundred million billion beings rose from their seats, cupped their palms together in a gesture of supplication to the Lord, bowed forward to him, and said to the Lord, “Lord, in a future time may we too obtain just such attributes as the tathāgata, worthy one, perfect, complete Buddha has acquired; may we impart moral instructions^[98] to the śrāvaka community just as the Tathāgata teaches today; and may we teach the Dharma to just this sort of retinue.”^[99]

Then the Lord, aware of the aspiration of those children of a good family, and aware of their forbearance for all dharmas that are not produced,^[100] do not occasion anything, and do not appear, smiled. F.57.b

Venerable Ānanda then inquired of the Lord, “Lord, why did you smile? What is the cause, and what is the condition?”

“Ānanda,” replied the Lord, “from this retinue a hundred thousand one hundred million billion beings have gained forbearance for dharmas that are not produced. In a future time in sixty four ten millions eons,^[101] during the Puṣpākara eon they will arise in the world as tathāgatas, worthy ones, perfectly complete buddhas called Bodhyaṅgapuṣpa.”

Chapter 6: Subhūti

The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”

Then through the power of the Buddha venerable Subhūti, understanding in his mind the thought processes occurring to those bodhisattva great beings, those great śrāvakas, and those gods, said to venerable Śāriputra, “Venerable Śāriputra, whatever the Lord’s śrāvakas say, teach, and expound, it is all through the Tathāgata’s power. F.58.a And whatever the Tathāgata teaches, none of it contradicts the true nature of dharmas. When those children of a good family are training in that Dharma teaching they are also directly confronting the true nature of dharmas. Śāriputra, it is just the Tathāgata who, by skillful means, will expound the perfection of wisdom to the bodhisattva great beings. Śāriputra, teaching the perfection of wisdom here is not within the scope of any of the śrāvakas or pratyekabuddhas or bodhisattva great beings.”^[103]

Venerable Subhūti then said to the Lord, “Lord, you say this—namely, ‘bodhisattva great being.’ What phenomenon is this, the word bodhisattva great being, for? Lord, I do not see that—namely, the phenomenon with the name bodhisattva. Lord, I do not see those bodhisattva great beings, that perfection of wisdom, nor that word bodhisattva, so which bodhisattva great beings will I advise and instruct in what perfection of wisdom?”

“Subhūti,” the Lord replied, “those—namely,perfection of wisdom,bodhisattva, and the word bodhisattva—are just words. They do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist.^[104] Subhūti, it is like this: the word being is uttered again and again, but you cannot apprehend any being. It is a mere name designation, and except for being used conventionally as a mere word and conventional term, any phenomenon that is a designation is not produced and does not stop.^[105] Similarly with self,F.58.bliving being,creature,one who lives,individual,person,one born of Manu,a child of Manu,one who does,one who makes someone else do,motivator,one who motivates,one who feels,one who makes someone else feel,one who knows, and one who sees—they are all phenomena that are designations, and thus, being used conventionally as just names and conventional terms, phenomena that are designations are not produced and do not stop.

Those names do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist.

“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are all phenomena that are designations, and that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.

“Subhūti it is like this: the form this inner body^[106] has is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Similarly, feeling … perception … volitional factors … and consciousness is just a dharma designation, and except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are all phenomena that are designations; that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.

“Subhūti, this—namely, F.59.aeyes—is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name—eyes—does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, ears … nose … tongue … body … and thinking mind is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name—thinking mind—does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Subhūti, a form is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name also does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, a sound … a smell … a taste … a feeling … and a dharma is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name dharma does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Subhūti, eye constituent^[107] is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Subhūti, form constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name form constituent does not exist inside, does not exist outside, F.59.b and it cannot be apprehended where both do not exist.

“Subhūti, eye consciousness constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Similarly, Subhūti, ear constituent … sound constituent … and ear consciousness constituent … ; nose constituent … smell constituent … and nose consciousness constituent … ; tongue constituent … taste constituent … and tongue consciousness constituent…; body constituent … touch constituent … and body consciousness constituent…; and thinking-mind constituent … dharma constituent … and thinking-mind consciousness constituent is just a dharma designation, and except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name thinking-mind consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.

“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are thus phenomena that are designations; those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms—perfection of wisdom, bodhisattva, and the word bodhisattva—do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Subhūti, it is like this: inner body^[108] is being used conventionally as a mere term. Skull, neck bone, shoulder blade, arm bone, spine, rib, hip bone, thigh bone, F.60.alower leg bone, and foot bone are conventions designated just by names. They are just dharma designations, and those dharma designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Subhūti, it is like outer grass,^[109]wood, branch, leaf, and petal. Those are all are just conventions designated by various words, and those words, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Subhūti, it is like^[110] the names of past lord buddhas—except for being used conventionally as just names and conventional terms, they are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Subhūti, it is like F.60.ba dream, an echo, an apparition, an illusion, a mirage, a reflection of the moon in water, and a tathāgata’s magical creation. All those phenomena are just merely designated and, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Similarly, Subhūti, all those phenomena—namely, perfection of wisdom, bodhisattva, and the word bodhisattva—are just merely designated, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.

“Therefore, Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should train in names that are conventional terms making things known, in advice that makes things known, and in dharmas that make things known.^[111]

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view ‘form is permanent.’ They do not view ‘form is impermanent.’ They do not view ‘form is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ F.61.a ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘form is saṃsāra.’ Neither do they view ‘form is nirvāṇa.’

“Similarly, they do not view ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’or ‘consciousness is permanent.’ They do not view ‘it is impermanent.’ Similarly they do not view it ‘is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is a wish for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘is saṃsāra’ or ‘is nirvāṇa.’

“Similarly, they do not view ‘the eye constituent is permanent’ or ‘is impermanent,’ ‘the form constituent is permanent’ or ‘is impermanent,’ or ‘the eye consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’

“Similarly, they do not view ‘the ear constituent…,’ the sound constituent…,’ or ‘the ear consciousness constituent…’; ‘the nose constituent…,’ ‘the smell constituent…,’ or ‘the nose consciousness constituent…’; ‘the tongue constituent…,’ ‘the taste constituent…,’ or ‘the tongue consciousness constituent…’; ‘the body constituent…,’ F.61.b ‘the touch constituent…,’ or ‘the body consciousness constituent…’; or the thinking-mind constituent…,’ ‘the dharma constituent…,’ or ‘the thinking-mind consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’

“They do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the eyes, form, and eye consciousness ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’ Similarly, they do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; or the thinking-mind constituent, dharma-constituent, and thinking-mind consciousness constituent ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’

“And why? Because bodhisattva great beings practicing the perfection of wisdom do not view the perfection of wisdom, a bodhisattva, or the word bodhisattva in the compounded element or uncompounded element. And why? Because, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceptualize any of those dharmas. Standing without mentally constructing any dharma,^[112] they cultivate the applications of mindfulness. Practicing the perfection of wisdom, they do not view F.62.a the perfection of wisdom or even the name perfection of wisdom; they do not view a bodhisattva or even the name bodhisattva. Similarly, when they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the powers and fearlessnesses,up to the distinct attributes of a buddha, and are practicing the perfection of wisdom, they do not, except for paying attention to the knowledge of all aspects, view the perfection of wisdom, the name perfection of wisdom, a bodhisattva, or the name bodhisattva. Those bodhisattva great beings practicing the perfection of wisdom excellently realize the defining marks of the dharmas. And that defining mark of a dharma, of the dharmas, is not defiled and is not purified.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that they are just names and conventional terms that are dharma designations. Having understood that they are just names and conventional terms that are dharma designations, they do not settle down on form. They do not settle down on feeling, perception, volitional factors, or consciousness. They do not settle down on the eyes. They do not settle down on a form, eye consciousness, and eye contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of eye contact. F.62.b

“Similarly, they do not settle down on the ears…, the nose…, the tongue…, or the body…, or on the thinking-mind, dharma, thinking-mind consciousness, and thinking-mind contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of thinking-mind contact. They do not settle down on the compounded element or the uncompounded element. They do not settle down on the perfection of giving. They do not settle down on the perfection of morality, patience, perseverance, concentration, or wisdom. They do not settle down on any of their names or marks.

“They do not settle down on a bodhisattva’s body. They do not settle down on the flesh eye, divine eye, wisdom eye, dharma eye, or buddha eye. Similarly, they do not settle down on the perfection of clairvoyance, inner emptiness, outer emptiness, or inner and outer emptiness, up to they do not settle down on emptiness that is the nonexistence of an intrinsic nature. They do not settle down on suchness. They do not settle down on the very limit of reality. They do not settle down on the dharma-constituent. They do not settle down on bringing beings to maturity, purifying a buddhafield, or skillful means. And why? Because something that might settle down, something on account of which it might settle down, and something on which it might settle down—none of those dharmas exist.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom who do not settle down on F.63.a all dharmas grow in the perfection of giving. They grow in the perfection of morality, patience, perseverance, concentration, and wisdom. They enter into the secure state of a bodhisattva, step onto the irreversible level, complete the clairvoyances, and, having completed the clairvoyances, bring beings to maturity, and they respect, revere, honor, and worship the lord buddhas. They roam from buddhafield to buddhafield in order to purify a buddhafield and behold the lord buddhas. Having beheld those lord buddhas, the wholesome roots on account of which they would respect, revere, honor, and worship those lord buddhas will come about in them. And because of those wholesome roots they will come to be right in the presence of the lord buddhas.^[113] They will hear the Dharma from those lord buddhas, and the continuum of the Dharma they have heard will not be cut until reaching the site of awakening. They will obtain the dhāraṇī gateways. They will obtain the meditative stabilization gateways.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that it is a designation that is a name and conventional term for something.

“This ‘bodhisattva’^[114]—what do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form, or is the bodhisattva in form, or is form in the bodhisattva, or is the bodhisattva without form?”

“None of those, Lord,” he replied. F.63.b

The Lord then asked, “What do you think, Subhūti, is the bodhisattva feeling … perception … volitional factors … or consciousness, or is the bodhisattva other than consciousness, or is the bodhisattva in consciousness, or is consciousness in the bodhisattva, or is the bodhisattva without consciousness?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, or is the bodhisattva other than eyes, or is the bodhisattva in eyes, or are eyes in the bodhisattva, or is the bodhisattva without eyes?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears … a nose … a tongue … a body … or a thinking mind, or is the bodhisattva other than a thinking mind, or is the bodhisattva in a thinking mind, or is a thinking mind in the bodhisattva, or is the bodhisattva without a thinking mind?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva a form, or is the bodhisattva other than a form, or is the bodhisattva in a form, or is a form in the bodhisattva, or is the bodhisattva without a form?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva a sound … a smell … a taste … F.64.a a feeling … or dharmas, or is the bodhisattva other than dharmas, or is the bodhisattva in dharmas, or are dharmas in the bodhisattva, or is the bodhisattva without dharmas?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, form, and eye consciousness; or is the bodhisattva other than eyes, form, and eye consciousness; or is the bodhisattva in eyes, form, and eye consciousness; or are eyes, form, and eye consciousness in the bodhisattva; or is the bodhisattva without eyes, form, and eye consciousness?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears, sound, and ear consciousness … nose, smell, and nose consciousness … tongue, taste, and tongue consciousness … body, touch, and body consciousness … or thinking mind, dharma, and thinking-mind consciousness? Or is the bodhisattva other than them, or is the bodhisattva in them, or are they in the bodhisattva, or is the bodhisattva without thinking mind, dharma, and thinking-mind consciousness?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva the earth element, or is the bodhisattva other than the earth element, or is the bodhisattva in the earth element, or is the earth element in the bodhisattva, or is the bodhisattva without the earth element?”

“None of those, Lord,” he replied. F.64.b

The Lord then asked, “What do you think, Subhūti, is the bodhisattva the water element … the fire element … the wind element … the space element … or the consciousness element, or is the bodhisattva other than the consciousness element, or is the bodhisattva in the consciousness element, or is the consciousness element in the bodhisattva, or is the bodhisattva without the consciousness element?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva ignorance, or is the bodhisattva other than ignorance, or is the bodhisattva in ignorance, or is ignorance in the bodhisattva, or is the bodhisattva without ignorance?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … or old age and death, or is the bodhisattva other than old age and death, or is the bodhisattva in old age and death, or is old age and death in the bodhisattva, or is the bodhisattva without old age and death?”

“None of those, Lord,” he replied.

The Lord then asked, “What do you think, Subhūti, is the bodhisattva the suchness of form, or is the bodhisattva other than the suchness of form, or is the bodhisattva in the suchness F.65.a of form, or is the suchness of form in the bodhisattva, or is the bodhisattva without the suchness of form?”

“None of those, Lord,” Subhūti replied.

The Lord then asked, “Similarly, is the bodhisattva the suchness of feeling … the suchness of perception … the suchness of volitional factors … or the suchness of consciousness, or is the bodhisattva other than the suchness of consciousness, or is the bodhisattva in the suchness of consciousness, or is the suchness of consciousness in the bodhisattva, or is the bodhisattva without the suchness of consciousness?”

“None of those, Lord,” Subhūti replied.

The Lord then asked, “Similarly, is the bodhisattva the suchness of the constituents, sense fields, or dependent origination, up to old age and death? Or is the bodhisattva other than the suchness of old age and death, or is the bodhisattva in the suchness of old age and death, or is the suchness of old age and death in the bodhisattva, or is the bodhisattva without the suchness of old age and death?”

“None of those, Lord,” Subhūti replied.

The Lord then asked, “Subhūti, for what reason do you say, ‘The bodhisattva is not form, and the bodhisattva is not the aggregates, constituents, sense fields, or dependent origination, up to the suchness of old age and death?’ ”

“Lord,” Subhūti replied, “when a being^[115] absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva? How could something other than form be a bodhisattva? How could a bodhisattva F.65.b be in form? How could form be in a bodhisattva? How could something without form be a bodhisattva? How could feeling … perception … volitional factors … or consciousness be a bodhisattva? How could something other than consciousness be a bodhisattva? How could a bodhisattva be in consciousness? How could consciousness be in a bodhisattva? How could something without consciousness be a bodhisattva?”

Connect this in the same way with constituents, sense fields, and dependent origination.

“Lord, when a being absolutely does not exist and cannot be apprehended, how could old age and death be a bodhisattva? How could something other than old age and death be a bodhisattva? How could a bodhisattva be in old age and death? How could old age and death be in a bodhisattva? How could something without old age and death be a bodhisattva?

“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of form be apprehended in it?”

Connect this in the same way with the aggregates, constituents, sense fields, and dependent origination.

“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of old age and death be apprehended in it? It is impossible.”

“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.

“And again, Subhūti, where you said, ‘Lord, F.66.a you say this, that is, “bodhisattva great being.”^[116] What phenomenon is this, the word bodhisattva great being, for?’ What do you think? Is bodhisattva the word for form? Or do you think bodhisattva is the word for feeling, perception, or volitional factors, or consciousness?”

“None of those, Lord,” Subhūti replied.

The Lord then asked, “What do you think, Subhūti, is bodhisattva the word for the permanence of form, or is bodhisattva the word for the impermanence of form? Similarly, is bodhisattva the word for the pleasurable state of form, the suffering state of form, the selfness of form, the selflessness of form, the calmness of form, or the noncalmness of form?

“Similarly, is bodhisattva the word for the permanence of feeling … perception … volitional factors … or consciousness? Or for the impermanence of consciousness, the pleasurable state of consciousness, the suffering state of consciousness, the selfness of consciousness, the selflessness of consciousness, the calmness of consciousness, or the noncalmness of consciousness?

“What do you think, Subhūti, is bodhisattva the word for the emptiness of form, the nonemptiness of form, the sign of a form, the signlessness of form, the form that is wished for, or the wishlessness of form? Is bodhisattva the word for the emptiness of feeling … perception … volitional factors … or consciousness, F.66.b the nonemptiness of consciousness, the sign of consciousness, the signlessness of consciousness, the consciousness that is wished for, or the wishlessness of consciousness?”

“None of those, Lord.” Subhūti replied.

The Lord said, “Subhūti, for what reason do you say that bodhisattva is not the word for the permanence of form and is not the word for the impermanence of form? Similarly, that bodhisattva is not the word for the pleasurable state or the suffering state of form, it is not the word for the self, it is not the word for selflessness, it is not the word for calmness, and it is not the word for noncalmness? That it is not the word for emptiness, it is not the word for nonemptiness, it is not the word for the state of having a sign, it is not the word for signlessness, it is not the word for the state of being a wish for, and it is not the word for wishlessness? Similarly, that bodhisattva^[117] is not the word for the permanence and is not the word for the impermanence of feeling, perception, volitional factors, or consciousness? And that neither is it the word for the pleasurable state, the suffering state, the self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness?”

“Lord,” Subhūti replied, “when a form absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for form? Lord, when feeling … perception … volitional factors … and consciousness absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for consciousness? F.67.a

“Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and the word for the impermanence of form?

“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of form?

“Similarly, Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and for the impermanence of consciousness?

“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of consciousness?”

“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattva great beings practicing the perfection of wisdom like that should train in the perfection of wisdom without apprehending a word for form; without apprehending a word for feeling, perception, volitional factors, or consciousness; without apprehending the words for form as permanent, impermanent, a pleasurable state, a suffering state, self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness; and without apprehending the words for feeling, F.67.b perception, volitional factors, or consciousness as permanent, impermanent, a pleasurable state, a suffering state, selfness, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of having a wish, or wishlessness.

“Again, Subhūti, you say, ‘I do not see that—namely, the phenomenon with the name bodhisattva.’ The dharma does not see the dharma-constituent; the dharma-constituent does not see the dharma. Subhūti, the form constituent does not see the dharma-constituent, and the dharma-constituent does not see the form constituent. Similarly, Subhūti, the feeling constituent … the perception constituent … the volitional factors constituent … and the consciousness constituent do not see the dharma-constituent, and the dharma-constituent does not see the consciousness constituent. The eye constituent does not see the dharma-constituent. Similarly, the ear constituent … the nose constituent … the tongue constituent … the body constituent … and the thinking-mind constituent does not see the dharma constituent, and the dharma-constituent does not see the thinking-mind constituent. Subhūti, the compounded element does not see the uncompounded element, and the uncompounded element does not see the compounded element. And why? You cannot make the uncompounded known without the compounded, and you cannot make the compounded known without the uncompounded. Subhūti, bodhisattva great beings practicing the perfection of wisdom F.68.a like that do not see any dharma at all, but they do not tremble, feel frightened, or become terrified at not seeing; their minds are not cowed by any dharma, do not tense up, and do not experience regret.

“And why? Subhūti, bodhisattva great beings practicing the perfection of wisdom do not see form; do not see feeling, perception, volitional factors, or consciousness; do not see eyes; do not see ears, nose, tongue, body, or thinking mind; do not see a form, a sound, a smell, a taste, a feeling, or a dharma; do not see ignorance; do not see volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, or old age and death; do not see greed; do not see hatred or confusion; do not see a self; do not see a being, a living being, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, or one who sees; do not see the desire realm; do not see the form realm or formless realm; do not see śrāvakas and the śrāvaka dharmas; do not see pratyekabuddhas and the pratyekabuddha dharmas; do not see bodhisattvas and do not see bodhisattva dharmas; do not see buddhas F.68.b and do not see buddha dharmas; do not see awakening, up to do not see all dharmas. And while not seeing all dharmas they do not tremble, feel frightened, or become terrified.”

“Lord, why do the minds of a bodhisattva great beings practicing the perfection of wisdom not become cowed by all dharmas and not tense up?” asked Subhūti.

The Lord replied, “It is because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas. Therefore, Subhūti, the minds of bodhisattva great beings practicing the perfection of wisdom do not become cowed by all dharmas and do not tense up.”

“Lord, how is it that the thinking minds of bodhisattva great beings do not tremble?” asked Subhūti.

The Lord replied, “Because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas or thinking mind and thinking-mind dharmas. Therefore the thinking minds of bodhisattva great beings do not tremble at all dharmas.

“Subhūti, bodhisattva great beings should practice the perfection of wisdom like that, without apprehending all dharmas. Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not apprehend a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction.” F.69.a

Chapter 7: Entry into Flawlessness

Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend^[118] form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact,up toF.69.b who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence,birth, and old age and death should train in the perfection of wisdom.

“Bodhisattva great beings who want to eliminate greed, hatred, and confusion should train in the perfection of wisdom. Bodhisattva great beings who want to eliminate the view of the perishable collection, doubt, and grasping rules and rituals as absolute, as well as attachment to sense objects and malice; who want to eliminate attachment to sense objects, attachment to forms, and attachment to formless states; and who want to eliminate fetters, proclivities, and obsessions should train in the perfection of wisdom.

“Furthermore, bodhisattva great beings who want to eliminate the four bonds, four floods, four knots, four appropriations, and four errors^[119] should train in the perfection of wisdom.

“Bodhisattva great beings who want to eliminate the ten unwholesome actions should train in the perfection of wisdom.

“Bodhisattva great beings who want to complete the ten wholesome actions should train in the perfection of wisdom.

“Bodhisattva great beings who want to complete the F.70.a perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to complete the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.

“Bodhisattva great beings who want to complete the four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and the eightfold noble path, as well as the four detailed and thorough knowledges, four fearlessnesses, six clairvoyances, ten tathāgata powers, and eighteen distinct attributes of a buddha should train in the perfection of wisdom.

“Bodhisattva great beings who want to become absorbed in the bodhyaṅgavatin^[120] meditative stabilization should train in the perfection of wisdom. Bodhisattva great beings who want to become absorbed in the siṃhavikrīḍita meditative stabilization, who want to become absorbed in the siṃha­vijṛmbhita meditative stabilization, who want to obtain all the dhāraṇī gateways and meditative stabilization gateways, who want to become absorbed in the śūraṅgama meditative stabilization, and who want to become absorbed in the ratnamudra meditative stabilization,candraprabha meditative stabilization,candra­dhvaja­ketu meditative stabilization,sarva­dharma­mudrāgata meditative stabilization,avalokita^[121] meditative stabilization,dharma­dhātu­niyata meditative stabilization,niyata­dhvaja­ketu meditative stabilization,F.70.bvajropama meditative stabilization,sarva­dharma­praveśa­mukha meditative stabilization,samādhirāja meditative stabilization,rājamudra meditative stabilization,balavyūha meditative stabilization,samudgata meditative stabilization,sarva­dharma­nirukti­niyata­praveśa meditative stabilization,sarva­dharma­jñānādhivāsana­praveśa^[122] meditative stabilization,daśa­digvyavalokita meditative stabilization,sarva­dharma­dhāraṇī­mukha­mudra meditative stabilization,sarva­dharmāsaṃpramoṣa meditative stabilization,sarva­dharma­samavasaraṇākāra­mudra^[123] meditative stabilization,tri­maṇḍala­pariśuddha meditative stabilization,ākāśāvasthita meditative stabilization,acyutābhijñā meditative stabilization,pātragata meditative stabilization,dhvajāgra­keyūra meditative stabilization,sarva­kleśa­nirdahana meditative stabilization,caturmāra­bala­vikaraṇa^[124] meditative stabilization,jñānolka meditative stabilization,daśabalodgata meditative stabilization, and ākāśāsaṃga­vimukti­nirupalepa meditative stabilization should train in the perfection of wisdom.

Bodhisattva great beings who want to obtain all those meditative stabilization gateways and others as well should train in the perfection of wisdom.B6

“Furthermore, Lord, bodhisattva great beings who want to fulfill all the intentions of beings should train in the perfection of wisdom.

“Furthermore, Lord, bodhisattva great beings who want to complete all the wholesome roots which, when those wholesome roots are completed, cause them not to fall into terrible forms of life, not to be born F.71.a in families that are wanting, not to fall to the śrāvaka level or the pratyekabuddha level, and not to fall into a bodhisattva’s hardheadedness^[125] should train in the perfection of wisdom.”

Then venerable Śāriputra asked venerable Subhūti, “How, Venerable Subhūti, do they fall into a bodhisattva’s hardheadedness?”

Venerable Subhūti replied, “Venerable Śāriputra, bodhisattva great beings practice the six perfections without skillful means. Having resorted to the meditative stabilization on emptiness, signlessness, and wishlessness without skillful means, they do not fall to the śrāvaka level or the pratyekabuddha level, but still they do not enter into the secure state of a bodhisattva.^[126] This is called ‘a bodhisattva’s hardheadedness.’ ”^[127]

“Why, Venerable Subhūti, is this a bodhisattva’s hardheadedness?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, a bodhisattva great being’s ‘hardheadedness’ is just this: a love for dharmas.”

“What, Venerable Subhūti, is a love for dharmas?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom settle down on, stand upon, and form the notion^[128] that form is ‘empty.’ Similarly, they settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘empty.’ That, Venerable Śāriputra, is the love for dharmas called hardheadedness that can come along with being a bodhisattva great being.

“Furthermore, Venerable Śāriputra, bodhisattvas bodhisattvas settle down on, stand upon, and form the notion that form is ‘impermanent,’ and they also settle down on, stand upon, F.71.b and form the notion that to the notion that form is ‘suffering, selfless, unpleasant, and calm, empty, signless, and wishless.’ ^[129] Venerable Śāriputra, that love for dharmas that can come along with being a bodhisattva is hardheadedness.

“Similarly, they settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘impermanent,’ and they also settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘suffering, selfless, unpleasant, and calm, empty, signless, and wishless.’ Venerable Śāriputra, that love for dharmas that can come along with being a bodhisattva is hardheadedness.

“Bodhisattva great beings practicing the perfection of wisdom might settle down on, stand upon, and form the notion about these dharmas: ‘Thus form should be abandoned; with this, form should be abandoned. Thus feeling, perception, volitional factors, and consciousness should be abandoned; with this, they should be abandoned. Thus should suffering be comprehended; with this should suffering be comprehended. Thus should origination be abandoned; with this should origination be abandoned. Thus should cessation be actualized; with this should cessation be actualized. Thus should the path be cultivated; with this should the path be cultivated. This is defilement, this is purification; these dharmas are to be resorted to, these dharmas are not to be resorted to; this should be practiced by a bodhisattva, this should not be practiced; this is a bodhisattva’s path, this is not the path; this is a bodhisattva’s training, this is not the training; this is a bodhisattva’s perfection of giving, and this is the perfection of morality, patience, perseverance, concentration, and wisdom; F.72.a this is not a bodhisattva’s perfection of giving, morality, patience, perseverance, concentration, or wisdom; this is a bodhisattva’s skillful means, this is not skillful means; and this is the secure state of a bodhisattva, this is hardheadedness.’ If so, then that love for dharmas that can come along with being a bodhisattva is hardheadedness.”

“What, Venerable Subhūti, is a bodhisattva great being’s flawlessness?”^[130] asked venerable Śāriputra.

Venerable Subhūti replied, “Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not see in inner emptiness outer emptiness, and do not see in outer emptiness inner emptiness; do not see in inner and outer emptiness the emptiness of emptiness, and do not see in the emptiness of emptiness inner and outer emptiness; do not see in the emptiness of emptiness the great emptiness, and do not see in the great emptiness the emptiness of emptiness; do not see in the great emptiness the emptiness of ultimate reality, and do not see in the emptiness of ultimate reality the great emptiness; do not see in the emptiness of ultimate reality the emptiness of the compounded, and do not see in the emptiness of the compounded the emptiness of ultimate reality; do not see in the emptiness of the compounded the emptiness of the uncompounded, and do not see in the emptiness of the uncompounded the emptiness of the compounded; do not see in the emptiness of the uncompounded the emptiness of what transcends limits, and do not see in the emptiness of what transcends limits the emptiness of the uncompounded; do not see in the emptiness of what transcends limits the emptiness of no beginning and no end, and do not see in the emptiness of no beginning and no end the emptiness of what transcends limits; do not see in the emptiness of no beginning and no end the emptiness of nonrepudiation, and do not see in the emptiness of nonrepudiation the emptiness of no beginning and no end; do not see in the emptiness of nonrepudiation the emptiness of a basic nature, and do not see in the emptiness of a basic nature the emptiness of nonrepudiation;F.72.b do not see in the emptiness of a basic nature the emptiness of its own mark, and do not see in the emptiness of its own mark the emptiness of a basic nature; do not see in the emptiness of its own mark the emptiness of all dharmas, and do not see in the emptiness of all dharmas the emptiness of its own mark;^[131] do not see in the emptiness of all dharmas the emptiness of a nonexistent thing, and do not see in the emptiness of a nonexistent thing the emptiness of all dharmas; do not see in the emptiness of a nonexistent thing the emptiness of an intrinsic nature, and do not see in the emptiness of an intrinsic nature the emptiness of a nonexistent thing; do not see in the emptiness of an intrinsic nature the emptiness that is the nonexistence of an intrinsic nature, and do not see in the emptiness that is the nonexistence of an intrinsic nature the emptiness of an intrinsic nature.

Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that they enter into the secure state of a bodhisattva.

“Furthermore, Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom train so that^[132] they know form but do not falsely project anything because of it; they know feeling, perception, volitional factors, and consciousness but do not falsely project anything because of them; they know the eyes, ears, nose, tongue, body, and thinking mind but do not falsely project anything because of them; they know a form, a sound, a smell, a taste, a feeling, and a dharma but do not falsely project anything because of them; they know the perfection of giving but do not falsely project anything because of it; they know the perfection of morality, patience, perseverance, F.73.a concentration, and wisdom but do not falsely project anything because of them; they know the concentrations, immeasurables, and formless absorptions but do not falsely project anything because of them; and similarly they know the five clairvoyances, five eyes, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha but do not falsely project anything because of them.

“Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom train so that they do not falsely project anything even because of the thought of awakening; they do not falsely project anything even because of the thought equal to the unequaled, the prodigious thought.^[133] And why? Because that thought is no thought^[134] because the basic nature of thought is clear light.”^[135]

“Venerable Subhūti, what is the clear light that is the basic nature of thought?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, a thought that is neither conjoined with greed nor disjoined from greed, neither conjoined with hatred and confusion nor disjoined from hatred and confusion, and neither conjoined with obsessions, obscurations, proclivities, fetters, distortions, and śrāvaka and pratyekabuddha thoughts nor disjoined from them—that, venerable Śāriputra, is the clear light that is the basic nature of a bodhisattva great being’s thought.”

“Venerable Subhūti, the thought of which you say ‘it is no thought,’ does it exist?”^[136] asked Śāriputra.

“Venerable Śāriputra,” Subhūti asked in return, “can you apprehend existence or nonexistence there, in that state of no thought? F.73.b

“No, Venerable Subhūti,” replied Śāriputra.

Subhūti then asked, “Venerable Śāriputra, if you cannot apprehend existence or nonexistence there, in that state of no thought, is then, Venerable Śāriputra, this argumentative investigation of yours—‘The thought of which you say “it is no thought,” does it exist?’—appropriate?”

“Venerable Subhūti,” Śāriputra asked in return, “what is the state of no thought?”

“Venerable Śāriputra,” replied Subhūti, “the state of no thought is a state without distortion and without conceptualization; it is the state in which all dharmas are just so. It is called the state of no thought’s ‘unthinkability.’ ”

Śāriputra then asked, “Venerable Subhūti, just as thought is without distortion and without conceptualization, so too is form without distortion and without conceptualization, and similarly feeling, perception, volitional factors, and consciousness are without distortion and without conceptualization as well; and just as thought is without distortion and without conceptualization so too are the eye constituent, form constituent, and eye consciousness constituent without distortion and without conceptualization, and similarly the ear constituent … the nose constituent … the tongue constituent … the body constituent … and the thinking-mind constituent, dharma-constituent, and thinking-mind consciousness constituent without distortion and without conceptualization as well—similarly, are the sense fields, dependent originations, perfections, clairvoyances, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, fearlessnesses, detailed and thorough knowledges, powers, distinct attributes of a buddha, and unsurpassed, perfect, complete awakening without distortion and without conceptualization as well?”

“Exactly so, Venerable Śāriputra!” replied Subhūti. F.74.a “Just as thought is without distortion and without conceptualization, so too are the aggregates, constituents, sense fields, dependent origination, perfections, clairvoyances, dharmas on the side of awakening, powers, fearlessnesses, distinct attributes of a buddha, and unsurpassed, perfect, complete awakening without distortion and without conceptualization as well.”

“Excellent, excellent, Venerable Subhūti!” said Śāriputra. “Because you are the Lord’s son, close to his bosom, born from his mouth, born from his Dharma, magically produced from his Dharma, his Dharma heir and not heir to material possessions, a direct eyewitness to the dharmas who witnesses with your body—that is, because the Lord has proclaimed you the foremost of śrāvakas who are at the conflict-free stage, this is an exhibition of that fact.

“Venerable Subhūti, bodhisattva great beings should train in the perfection of wisdom like that, and because of that bodhisattva great beings must be considered irreversible, and should be known as not lacking in the perfection of wisdom. Venerable Subhūti, bodhisattva great beings who want to train in the śrāvaka level should concentrate and listen to, take up, bear in mind, read aloud, study, and properly pay attention to this perfection of wisdom; and bodhisattva great beings who want to train in the pratyekabuddha level, the bodhisattva level, and the buddha level should also concentrate and listen to, take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom. And why?F.74.b Because in this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas.”^[137]

Chapter 8: The Religious Mendicant Śreṇika

Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.

“Lord, furthermore, that name does not stand alone and does not meet up with anything.^[138] And why? It is because that name does not exist that it does not stand alone and does not meet up with anything. Lord, given that I do not apprehend and do not see the waxing and waning of form, and, Lord, given that I do not apprehend and do not see the waxing and waning of feeling, perception, volitional factors, or consciousness either, what will I label F.75.a with the name bodhisattva?^[139] By the same token, Lord, that name does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.

“Lord, given that I do not apprehend and do not see the waxing and waning of the eyes, and, Lord, given that I do not apprehend and do not see the waxing and waning of the ears, nose, tongue, body, or thinking mind, and similarly, given that I do not apprehend and do not see the waxing and waning of the constituents, sense fields, or dependent origination, how will I label anything with^[140] the name bodhisattva?

“The name form, and the names feeling, perception, volitional factors, and consciousness, as well as ears, nose, tongue, body, and thinking mind, do not stand alone and do not meet up with anything. And why? Those names do not exist, therefore they do not stand alone and do not meet up with anything.

“Lord, I do not apprehend and do not see the waxing and waning of eye consciousness. Lord, I do not apprehend and do not see the waxing and waning of ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness, so how will I, while not apprehending and not seeing eye consciousness, or ear, nose, tongue, body, or thinking-mind consciousness, label anything with the name bodhisattva? Lord, also those names do not stand alone and do not meet up with anything. And why? Those names do not exist, therefore they do not stand alone and do not meet up with anything.

“Lord, I F.75.b do not apprehend and do not see the waxing and waning of eye contact, of ear, nose, tongue, body, and thinking-mind contact, or of feeling that arises from the condition of eye contact. Lord, I do not apprehend and do not see the waxing and waning of feeling that arises from the condition of ear, nose, tongue, and body, or thinking-mind contact. Lord, I do not apprehend and do not see the waxing and waning of the earth element, and I do not apprehend and do not see the waxing and waning of the water element, fire element, wind element, space element, or consciousness element. Lord, I do not apprehend and do not see the waxing and waning of ignorance, and, Lord, I do not apprehend and do not see the waxing and waning of volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence,birth, or old age and death. Lord, I do not apprehend and do not see the waxing and waning of greed, hatred, or confusion. Lord, I do not apprehend and do not see the waxing and waning of obsessions, obscurations, proclivities, or fetters. Lord, I do not apprehend and do not see the waxing and waning of the sixty-two views. Lord, I do not apprehend and do not see the waxing and waning of self, and, Lord, I do not apprehend and do not see the waxing and waning of a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does,F.76.a one who feels, one who knows, or one who sees. Lord, I do not apprehend and do not see the waxing and waning of the perfection of giving, and, Lord, I do not apprehend and do not see the waxing and waning of the perfection of morality, patience, perseverance, concentration, or wisdom. Lord, I do not apprehend and do not see the waxing and waning of any of the emptinesses. Lord, I do not apprehend and do not see the waxing and waning of the applications of mindfulness, Lord, and similarly I do not apprehend and do not see the waxing and waning of the four right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path.

Lord, I do not apprehend and do not see the waxing and waning of the gateways to liberation—emptiness, signlessness, and wishlessness. Lord, I do not apprehend and do not see the waxing and waning of the four concentrations, four immeasurables, or four formless absorptions. Lord, I do not apprehend and do not see the waxing and waning of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of what is included in the body, mindfulness of disgust, mindfulness of breathing in and out, or mindfulness of death.

“And, Lord, given that I do not apprehend and do not see the waxing and waning of the five eyes, six clairvoyances, ten powers, four fearlessnesses, four detailed and thorough knowledges, F.76.b or eighteen distinct attributes of a buddha, what will I label with the name bodhisattva? That name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.

“Lord, I do not apprehend and do not see the waxing and waning of the five appropriating aggregates, which are like a dream, and, Lord, I do not apprehend and do not see the waxing and waning of the five appropriating aggregates, which are like an illusion, a mirage, a city of the gandharvas, an echo, an apparition, a reflection in the mirror, and a magical creation. Lord, I do not apprehend and do not see the waxing and waning of isolation, calm, nonproduction, nonstopping, nonappearing, not occasioning anything, nondefilement, or nonpurification. Lord, I do not apprehend and do not see the waxing and waning of suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, or the inconceivable element.^[141]

“Similarly, Lord, I do not apprehend and do not see the waxing and waning of the dharmas that are wholesome and unwholesome, basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, F.77.a or saṃsāra and nirvāṇa. Lord, I do not apprehend and do not see the waxing and waning of dharmas that are past, future, or present. Lord, I do not apprehend and do not see the waxing and waning of the Lord. Lord, I do not apprehend and do not see the waxing and waning of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Lord, given that I do not apprehend and do not see the waxing and waning of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, below or above, which bodhisattva will I advise and instruct in what perfection of wisdom? Lord, that name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.

“Thus, Lord, I do not apprehend and do not see the waxing and waning of the suchness of all phenomena. Given that I do not apprehend and do not see even the waxing and waning of the name of the suchness of all phenomena, which bodhisattva will I advise and instruct in what perfection of wisdom? Lord, that name suchness, furthermore, does not stand alone F.77.b and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.

“Lord, whatever this designation bodhisattva that is a conventional term for the true nature of dharmas is, it cannot be said to be aggregates, or constituents, or sense fields,up to the distinct attributes of a buddha—or anything at all, insofar as it is just a dharma designation. Lord, it is just as the name dream cannot be said to be anything at all, and the names illusion,echo,apparition,mirage,a reflection of the moon in water, and magical creation cannot be said to be anything at all. That which is the name space cannot be said to be anything at all, and similarly the names earth,water,fire, and wind cannot be said to be anything at all. That which is the name suchness cannot be said to be anything at all, and the names unmistaken suchness,unaltered suchness,true nature of dharmas,dharma-constituent,establishment of dharmas,certification of dharmas, and very limit of reality cannot be said to be anything at all; the names perfection of giving,morality,patience,perseverance,concentration, and perfection of wisdom cannot be said to be anything at all; and the names morality,meditative stabilization,wisdom,liberation, and knowledge and seeing of liberation cannot be said to be anything at all. That which is the name stream enterer cannot be said to be anything at all, and the name stream enterer dharmas and the names once-returner,non-returner,F.78.aworthy one,pratyekabuddha,bodhisattva, and bodhisattva dharmas cannot be said to be anything at all. That which is the name buddha and the name buddha dharmas cannot be said to be anything at all—to be wholesome or unwholesome or neutral, to be basic immorality or not basic immorality, to be permanent or impermanent, or to be happiness or suffering, self or no self, calm or not calm, isolated or not isolated, or a real thing or not a real thing. Having seen the reason for this, Lord, I said, ‘Given that I do not apprehend and do not see the waxing and waning of all dharmas, this really is something I might be uneasy about, namely, were I to label with the name bodhisattva or perfection of wisdom.’

Lord, that name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.

“Lord, if the minds of bodhisattva great beings are not cowed, do not tense up, and do not experience regret, and if they do not tremble, feel frightened, or become terrified when the perfection of wisdom is being spoken about, you should know that those bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects.^[142]

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in form; they should not stand in feeling, perception, volitional factors, F.78.b or consciousness; they should not stand in the eyes, ears, nose, tongue, body, or thinking mind; and they should not stand in a form, a sound, a smell, a taste, a feeling, or a dharma. They should not stand in the eye consciousness, and they should not stand in the ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness. They should not stand in eye contact; they should not stand in feeling that arises from the condition of eye contact; they should not stand in ear, nose, tongue, body, or thinking-mind contact; and they should not stand in feeling that arises from the condition of ear, nose, tongue, body, or thinking-mind contact. They should not stand in the earth element, and they should not stand in the water element, fire element, wind element, space element, or consciousness element. They should not stand in ignorance, and they should not stand in volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, or old age and death.

“And why? Lord, it is because form is empty of form, and because feeling … perception … volitional factors … and consciousness is empty of consciousness. Lord, that emptiness of form is not form, and emptiness is not other than form. Form itself is emptiness, and emptiness itself is form. Lord, that emptiness of feeling is not feeling, and emptiness is not other than feeling. Feeling itself is emptiness, and emptiness itself is feeling. Lord, that emptiness of perception is not perception, and emptiness is not other F.79.a than perception. Perception itself is emptiness, and emptiness itself is perception. Lord, that emptiness of volitional factors is not volitional factors, and emptiness is not other than volitional factors. Volitional factors themselves are emptiness, and emptiness itself is volitional factors. Lord, that emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. Consciousness itself is emptiness, and emptiness itself is consciousness.

“Because of this one of many explanations, bodhisattva great beings practicing the perfection of wisdom should not stand in form, and they should not stand in feeling, perception, volitional factors, or consciousness. Connect this in the same way with the constituents and sense fields.

“The earth element is empty of the earth element. The emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. The earth element itself is emptiness, and emptiness itself is the earth element. The water element … the fire element … the wind element … the space element … and the consciousness element is empty of the consciousness element. The emptiness of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. The consciousness element itself is emptiness, and emptiness itself is the consciousness element.

“Ignorance is empty of ignorance. The emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. Ignorance itself is emptiness, and emptiness itself is ignorance. Volitional factors … consciousness … F.79.b name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of old age and death. The emptiness of old age and death is not old age and death, and emptiness is not other than old age and death. Old age and death themselves are emptiness, and emptiness itself is old age and death. Because of this one of many explanations, bodhisattva great beings practicing the perfection of wisdom should not stand in ignorance, up to old age and death.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the applications of mindfulness. And why? Because the applications of mindfulness are empty of the applications of mindfulness. That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness itself is the applications of mindfulness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the applications of mindfulness.

“Similarly, they should not stand in the right efforts … legs of miraculous power … faculties … powers … limbs of awakening … path … noble truths … concentrations … immeasurables … formless absorptions … eight deliverances … nine serial absorptions … emptiness, signlessness, and wishlessness … clairvoyances … ten powers … fearlessnesses … detailed and thorough knowledges … great love … great F.80.a compassion … or the distinct attributes of a buddha.

“And why? Because the distinct attributes of a buddha are empty of the distinct attributes of a buddha. That emptiness of the distinct attributes of a buddha is not the distinct attributes of a buddha, and emptiness is not other than the distinct attributes of a buddha. The distinct attributes of a buddha themselves are emptiness, and emptiness itself is the distinct attributes of a buddha. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the distinct attributes of a buddha.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of giving. And why? Because the perfection of giving is empty of the perfection of giving. Lord, that emptiness of the perfection of giving is not the perfection of giving, and emptiness is not other than the perfection of giving. The perfection of giving itself is emptiness, and emptiness itself is the perfection of giving. Similarly, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom. And why? Because the perfection of wisdom is empty of the perfection of wisdom. Lord, that emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. The perfection of wisdom itself is emptiness, and F.80.b emptiness itself is the perfection of wisdom. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of wisdom.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in syllables, in syllable accomplishment,^[143] in a single explanation, in two explanations, or in a number of different explanations. And why? Lord, it is because syllables are empty of syllables. Lord, that emptiness of syllables is not syllables, and emptiness is not other than syllables. The syllables themselves are emptiness, and emptiness itself is the syllables. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in syllables.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘form is impermanent,’ and they should not stand in ‘feeling, perception, volitional factors, or consciousness is impermanent.’ And why? Lord, it is because form that is impermanent^[144] is empty of the intrinsic nature of form that is impermanent. That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. Impermanence itself is emptiness, and emptiness itself is impermanence. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘form is impermanent.’

“Similarly, they should not stand in ‘feeling is impermanent’ … ‘perception is impermanent’ … F.81.a ‘volitional factors are impermanent’ … or ‘consciousness is impermanent.’ And why? Lord, it is because consciousness that is impermanent is empty of the intrinsic nature of consciousness that is impermanent. That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. Impermanence itself is emptiness, and emptiness itself is impermanence. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in consciousness.

“Similarly, they should not stand in ‘form is suffering, selfless, calm, empty, signless, wishless, or isolated.’ Similarly, they should not stand in ‘feeling…’; ‘perception…’; ‘volitional factors…’; or consciousness is suffering, selfless, calm, empty, signless, wishless, or isolated.’ And why? Lord, it is because consciousness that is isolated is empty of consciousness that is isolated. Lord, the isolation of consciousness is not consciousness, and isolation is not other than consciousness. Consciousness itself is isolation, and isolation itself is consciousness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘consciousness is isolated.’

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in suchness. And why? Lord, it is because suchness is empty of suchness. Lord, the emptiness of suchness is not suchness, F.81.b and suchness is not other than emptiness. Suchness itself is emptiness, and emptiness itself is suchness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in suchness. Similarly, they should not stand in the true nature of dharmas, the dharma-constituent, the certification of dharmas, or the very limit of reality.

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in all the dhāraṇī gateways. And why? Lord, it is because the dhāraṇī gateways are empty of the dhāraṇī gateways. Lord, the emptiness of the dhāraṇī gateways is not the dhāraṇī gateways, and the dhāraṇī gateways are not other than emptiness. The dhāraṇī gateways themselves are emptiness, and emptiness itself is the dhāraṇī gateways. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in all the dhāraṇī gateways.

“Furthermore, Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in form with a mind that has descended^[145] into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of form,^[146] and they do not practice the perfection of wisdom. If they stand in feeling … perception … volitional factors … or consciousness, they practice an enactment of consciousness, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp^[147] the perfection of wisdom, do not F.82.a become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in the dhāraṇī gateways with minds that have descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of them, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, or the very limit of reality with minds that have descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of those, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not complete the perfection of wisdom and go forth to the knowledge of all aspects. F.82.b

“And why? It is because, Lord, form is not fully grasped, and feeling, perception, volitional factors, and consciousness are not fully grasped. And why? Because a form not fully grasped is not form because of the emptiness of a basic nature, and feeling … perception … volitional factors … and consciousness not fully grasped is not consciousness, because of the emptiness of a basic nature, up to the very limit of reality is not fully grasped. And why? Because the very limit of reality not fully grasped is not the very limit of reality because of the emptiness of a basic nature. And also, the perfection of wisdom is not fully grasped … because of the emptiness of a basic nature.

“Lord, bodhisattva great beings thus practicing the perfection of wisdom should analyze how all dharmas are empty of a basic nature, and the investigation of them should be done in such a way that the thinking mind does not consider any dharma at all. Lord, this meditative stabilization sphere of bodhisattva great beings is called sarva­dharmāparigṛhīta; it is vast, prized, infinite, fixed,^[148] cannot be stolen, and is not shared in common with śrāvakas and pratyekabuddhas.

“Bodhisattva great beings abiding in that sphere of meditative stabilizations will go forth to the knowledge of all aspects. And that knowledge of all aspects is not fully grasped, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, F.83.a the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature. And why? Because it cannot be expressed as a causal sign, because a causal sign is an affliction.

“What is a causal sign?Form is a causal sign. Feeling, perception, volitional factors, and consciousness are causal signs. Eyes are a causal sign. Ears, nose, tongue, body, and thinking mind are causal signs. A form is a causal sign. A sound, a smell, a taste, a feeling, and a dharma are causal signs. Eye consciousness is a causal sign. Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are causal signs. Eye contact is a causal sign. Ear contact, nose contact, tongue contact, body contact, and thinking-mind contact are causal signs. Feeling that arises from the condition of eye contact is a causal sign. Feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact are causal signs. The earth element is a causal sign. The water element, fire element, wind element, space element, and consciousness element are causal signs. Ignorance is a causal sign.F.83.b Volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence,birth, and old age and death are causal signs. The applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, the path, the perfections, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, emptiness, signlessness, wishlessness, not occasioning anything, the dharma-constituent, the true nature of dharmas, the certification of dharmas, the meditative stabilization gateways, and the dhāraṇī gateways are all causal signs. Syllables are causal signs. A single explanation, two explanations, and a number of different explanations are causal signs.

Clairvoyance is a causal sign. All the meditative stabilization gateways and dhāraṇī gateways are causal signs. They are all called affliction.

“If the perfection of wisdom were something that could be taken up through a causal sign, then the religious mendicant Śreṇika^[149] would not have gained faith in the knowledge of a knower of all here in this teaching. Which faith? The trust, feeling of confidence, and belief in the perfection of wisdom, the feeling that it is reliable, and the thinking about, weighing, and testing of it—and this not by way of a causal sign and not by way of the absence of a causal sign. Thus, it should be taken up by way of no causal sign and no absence of causal sign, without taking it up.

“The religious mendicant Śreṇika also believed in this knowledge of a knower of all. As a faith follower he comprehended with partial knowledge, and having thus comprehended did not fully grasp form. Similarly, he did not fully grasp feeling, perception, volitional factors, F.84.a or consciousness. And why? Because he did not apprehend a grasper of all dharmas that are empty of their own mark. And again, why? Because he did not see that knowledge as an inner attainment and clear realization, and he did not see it as an outer one. He did not see that knowledge as an inner and outer attainment and clear realization, and he did not see that knowledge as some other attainment and clear realization either.

“And why? Because he did not apprehend and see any dharma with which he might know, or which might know, or which he might know, because he did not see that knowledge inside form, and he did not see that knowledge inside feeling, perception, volitional factors, or consciousness; he did not see that knowledge outside form, and he did not see that knowledge outside feeling, perception, volitional factors, or consciousness; he did not see that knowledge inside and outside of form, and he did not see that knowledge inside and outside of feeling, perception, volitional factors, or consciousness; and he did not see that knowledge as other than form, and he did not see that knowledge as other than feeling, perception, volitional factors, or consciousness, because of the emptiness of outer and inner. Similarly, up to he did not see that knowledge inside the very limit of reality, he did not see that knowledge outside the very limit of reality, he did not see that knowledge inside and outside the very limit of reality, and he did not see that knowledge as other than the very limit of reality, F.84.b because of the emptiness of outer and inner.

“The religious mendicant Śreṇika believed in this one of many explanations, and, because he could not find all dharmas, as a faith follower believing in it he took the true nature of dharmas as his authority and entered into the knowledge of a knower of all. Believing like that, he did not fully grasp any dharma, because he did not pay attention to any causal signs. He did not apprehend any dharma to seize or release, because all dharmas are not seized and are not released; and he did not even falsely project nirvāṇa, because he did not falsely project all dharmas. Lord, this—namely, that he does not fully grasp form, that he does not fully grasp feeling, perception, volitional factors, or consciousness because he has not fully grasped all dharmas, up to that he has not fully grasped even the very limit of reality because he has not fully grasped all dharmas—is the state in which the bodhisattva great beings have gone beyond the others;^[150] it is the perfection of wisdom.

“In the interim they do not pass into complete nirvāṇa until their prayers are completed, up to until the eighteen distinct attributes are completed. And why? Because those prayers are nonprayers, those powers are nonpowers, those fearlessnesses are nonfearlessnesses, those detailed and thorough knowledges are nondetailed and nonthorough knowledges, up to those eighteen distinct attributes of a buddha are nonbuddhadharmas—they are not dharmas and they are not nondharmas. Lord, this—namely, that they do not fully grasp form, up to that they do not fully grasp even the very limit of reality because they have not fully grasped all dharmas—is the state in which F.85.a bodhisattva great beings have gone beyond the others; it is the perfection of wisdom. B7

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should make an investigation like this: ‘Just what is the perfection of wisdom? Of what is it a perfection of wisdom? Why is it the perfection of wisdom? And what is the perfection of wisdom for?’ If, when they investigate and ponder like that, they see that the dharma that does not exist and that they do not find is the perfection of wisdom, they see it well, because, Lord, all dharmas do not exist and are not found.”

Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, what dharmas do not exist and are not found?”

“Venerable Śāriputra,” replied Subhūti, “because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature, the perfection of wisdom, Venerable Śāriputra, does not exist and is not found. The perfection of concentration, the perfection of perseverance, the perfection of patience,F.85.b the perfection of morality, and the perfection of giving do not exist and are not found. Venerable Śāriputra, inner emptiness does not exist and is not found. Venerable Śāriputra,up to the emptiness that is the nonexistence of an intrinsic nature also does not exist and is not found. Venerable Śāriputra, because of inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature,form does not exist and is not found. Venerable Śāriputra, feeling, perception, volitional factors, and consciousness do not exist and are not found,up to the thirty-seven dharmas on the side of awakening do not exist and are not found. The clairvoyances do not exist and are not found,up to the eighteen distinct attributes of a buddha do not exist and are not found. Venerable Śāriputra, suchness does not exist and is not found. Venerable Śāriputra, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas,up to the very limit of reality does not exist and is not found.

Venerable Śāriputra, a stream enterer also does not exist and is not found,up to Venerable Śāriputra, a worthy one, pratyekabuddha, bodhisattva, and buddha do not exist and are not found. Venerable Śāriputra, because of inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature, all-knowledge also does not exist and is not found. The knowledge of all path aspects does not exist and is not found. Venerable Śāriputra, the knowledge of all aspects also does not exist and is not found.

“Venerable Śāriputra, if the minds of bodhisattva great beings thus practicing the perfection of wisdom are not cowed, do not tense up, and do not experience regret—if they do not tremble, feel frightened, or become terrified—you should know that those bodhisattva great beings are not separated from the knowledge of all aspects.”

Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, why should you know that bodhisattva great beings F.86.a are not separated from the knowledge of all aspects?”

“Venerable Śāriputra,” replied Subhūti, “form is separated from the intrinsic nature of form, and bodhisattva great beings practicing the perfection of wisdom know that as it really is. Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is separated from the intrinsic nature of consciousness. Venerable Śāriputra, the perfection of giving … the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is separated from the intrinsic nature of the perfection of wisdom. Connect this in the same way with Venerable Śāriputra, the eighteen distinct attributes of a buddha are separated from the intrinsic nature of the eighteen distinct attributes of a buddha, and the very limit of reality is separated from the intrinsic nature of the very limit of reality.”

Śāriputra then asked, “Venerable Subhūti, what intrinsic nature does form have, and what intrinsic nature do feeling, perception, volitional factors, and consciousness have?”

“Venerable Śāriputra,” replied Subhūti, “the intrinsic nature of form is not a real thing, and the intrinsic nature of feeling, perception, volitional factors, and consciousness is not a real thing. Venerable Śāriputra, the intrinsic nature of the very limit of reality is not a real thing, so, Venerable Śāriputra, because of this one of many explanations, form is separated from the intrinsic nature of form, feeling … perception … volitional factors … and consciousness is separated from the intrinsic nature of consciousness. And similarly, up to the very limit of reality is separated from the intrinsic nature of the very limit of reality. F.86.b

“Furthermore, Venerable Śāriputra, form is separated from the defining mark of form. Feeling … perception … volitional factors … and consciousness is separated from the defining mark of consciousness. And similarly, up to the very limit of reality is separated from the defining mark of the very limit of reality.

“A defining mark too is separated from the intrinsic nature of a defining mark. The intrinsic nature of a defining mark is separated from the intrinsic nature of a defining mark.”

Śāriputra then asked, “Venerable Subhūti, do bodhisattva great beings training in this training go forth to the knowledge of all aspects?”

“Exactly so. Venerable Śāriputra, exactly so,” replied Subhūti. “Bodhisattva great beings who are training in this training go forth to the knowledge of all aspects. And why? Venerable Śāriputra, it is because all dharmas have not been produced and have not gone forth.”

“Venerable Subhūti, why have all dharmas not been produced and not gone forth?” asked Śāriputra.

“Venerable Śāriputra,” replied Subhūti, “form is empty of form. You cannot get at its production and going forth. Similarly, feeling … perception … volitional factors … and consciousness is empty of consciousness. You cannot get at its production and going forth. Similarly, up to the very limit of reality is empty of the very limit of reality. You cannot get at its production and going forth.

“Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom are near^[151] unsurpassed, perfect, complete awakening. And as they get ever nearer to unsurpassed, perfect, complete awakening they get ever closer to attaining a perfectly pure body, a perfectly pure voice, a perfectly pure mind, and perfectly pure marks. And as bodhisattva great beings attain an ever more perfectly pure F.87.a body, an ever more perfectly pure voice, an ever more perfectly pure mind, and ever more perfectly pure marks, they do not produce a greedy thought, and they do not produce any thought with hatred, confusion, pride, deviousness, envy, miserliness, attachment, or view, so they never are born in a mother’s womb, they constantly and always take birth apparitionally, and, except to bring beings to maturity, they are never born in the terrible forms of life. They will bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield without ever being separated from the lord buddhas until awakening in unsurpassed, perfect, complete awakening. Therefore, Venerable Śāriputra, bodhisattva great beings who want to attain these good qualities and benefits should practice the perfection of wisdom without giving up perseverance. Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom are near unsurpassed, perfect, complete awakening.”

Chapter 9: Causal Signs

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means F.87.b practice form^[153] they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.

“Lord, if bodhisattva great beings practicing the perfection of wisdom F.88.a without skillful means practice the thirty-seven dharmas on the side of awakening they practice a causal sign. Similarly, if they practice the clairvoyances, the perfections, the five eyes, the powers, and the four fearlessnesses, up to the eighteen distinct attributes of a buddha, they practice a causal sign; they do not practice the perfection of wisdom.

“Lord, if it occurs to bodhisattva great beings practicing the perfection of wisdom, ‘I am practicing the perfection of wisdom,’ they practice what they falsely consider a fact.^[154] Those bodhisattva great beings practice just a causal sign.

Lord, if it occurs to bodhisattva great beings practicing the perfection of wisdom, ‘Someone who practices thus, practices the perfection of wisdom and cultivates the perfection of wisdom,’ they practice just a causal sign. You should know that this is the bodhisattva great beings’ lack of skillful means.”

Śāriputra asked, “Venerable Subhūti, why should one know that this is the bodhisattva great beings’ lack of skillful means?”

“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings practicing the perfection of wisdom like that possess, form a notion of, and believe in form, and possess, form a notion of, and believe in feeling, perception, volitional factors, and consciousness, so they practice an enactment of form, and they practice an enactment of feeling, perception, volitional factors, and consciousness. I say that this creates their birth, old age, sickness, death, pain, lamentation, suffering, mental anguish, and grief. F.88.b

“Furthermore, bodhisattva great beings practicing the perfection of wisdom without skillful means possess, form a notion of, and believe in eyes; possess, form a notion of, and believe in ears, nose, tongue, body, and thinking mind; possess, form a notion of, and believe in a form; possess, form a notion of, and believe in a sound, a smell, a taste, a feeling, and a dharma; possess, form a notion of, and believe in eye consciousness; and possess, form a notion of, and believe in ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness.

“If they possess, form a notion of, and believe in eye contact; if they possess, form a notion of, and believe in ear, nose, tongue, body, or thinking-mind contact; if they possess, form a notion of, and believe in a pleasurable feeling or suffering feeling, or a neither pleasurable nor suffering feeling that arises from the condition of eye contact; if they possess, form a notion of, and believe in a pleasurable feeling or suffering feeling, or a neither pleasurable nor suffering feeling that arises from the condition of ear, nose, tongue, body, or thinking-mind contact; if they possess, form a notion of, and believe in the thirty-seven dharmas on the side of awakening, five eyes, six clairvoyances, six perfections, four fearlessnesses, four immeasurables, four concentrations, four absorptions, or ten tathāgata powers; if they possess, form a notion of, and believe in the eighteen distinct attributes of a buddha; or if they possess, form a notion of, and believe in the dharmas of the state of a worthy one, of a pratyekabuddha, of a bodhisattva, or of a buddha, they practice an enactment. F.89.a I say that those practicing enactments are not released from birth, old age, sickness, death, pain, lamentation, suffering, mental anguish, and grief; they are not released from suffering, and so on.

“Venerable Śāriputra, if those bodhisattvas do not even have the good fortune to realize the śrāvaka or pratyekabuddha level, how could they fully awaken to unsurpassed, perfect, complete awakening? It is impossible.

“Venerable Śāriputra, you should know that bodhisattva great beings practicing the perfection of wisdom like that are without skillful means.”

Śāriputra then asked, “Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom have skillful means?”

“Venerable Śāriputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom they do not practice form; do not practice feeling, perception, volitional factors, or consciousness; do not practice the causal sign of form; do not practice the causal sign of feeling, perception, volitional factors, or consciousness; do not practice ‘form is permanent’ or ‘impermanent’; and similarly do not practice ‘form is happiness’ or ‘suffering,’ ‘self’ or ‘no self,’ or ‘calm’ or ‘not calm’; do not practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent,’ ‘happiness’ or ‘suffering,’ ‘self’ or ‘no self,’ or ‘calm’ or ‘not calm’; do not practice ‘form is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ F.89.b or ‘is wished for’ or ‘is wishless’; do not practice ‘feeling, perception, volitional factors, or consciousness is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ or ‘is wished for’ or ‘is wishless’; do not practice ‘form is isolated’ or practice ‘it is not isolated’; do not practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or practice ‘it is not isolated,’ then, Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means.

“And why? Venerable Śāriputra, because that emptiness of form is not form, form is not other than emptiness, and emptiness is not other than form. Form itself is emptiness and emptiness itself is form. And the emptiness of feeling … perception … volitional factors … and consciousness is not consciousness, and consciousness is not other than emptiness, and emptiness is not other than consciousness. Consciousness itself is emptiness and emptiness itself is consciousness. Similarly, Venerable Śāriputra, because the emptiness of the constituents … sense fields … and dependent originations … and the thirty-seven dharmas on the side of awakening … the perfections … the clairvoyances … the tathāgata powers … the fearlessnesses … the detailed and thorough knowledges … up to the emptiness of the distinct attributes of a buddha are not the distinct attributes of a buddha, the distinct attributes of a buddha are not other than emptiness, and emptiness is not other than the distinct attributes of a buddha. Emptiness F.90.a is the distinct attributes of a buddha and the distinct attributes of a buddha are emptiness.

“Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means. Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that they have the good fortune to awaken fully to unsurpassed, perfect, complete awakening.

“If, while practicing the perfection of wisdom they assert any dharma, they are not practicing the perfection of wisdom. Even if they do not so assert, they are not practicing the perfection of wisdom. Even if they do assert when they so assert and do not assert when they do not so assert,^[155] they are not practicing the perfection of wisdom. Even if they neither so assert nor do not so assert, they are not practicing the perfection of wisdom.”

“Venerable Subhūti, why do bodhisattva great beings practicing the perfection of wisdom not so assert?” asked Śāriputra.

Subhūti replied, “Because, Venerable Śāriputra, the perfection of wisdom is without an intrinsic nature and cannot be found. And why? Because, Venerable Śāriputra, the perfection of wisdom is not a real thing. Because of this one of many explanations bodhisattva great beings practicing the perfection of wisdom do not assert ‘I am practicing,’ do not assert ‘I am not practicing,’ do not assert ‘I am practicing when I am practicing and not practicing when I am not practicing,’ and do not assert, ‘I am neither practicing nor not practicing.’ And why? Because they have comprehended all dharmas as things that are not real and do not accept them, so^[156] bodhisattva great beings thus practicing the perfection of wisdom are close to the knowledge of all aspects.

“Furthermore, because all dharmas are the same^[157] as F.90.b things that are not real, that knowledge of all aspects is not two and cannot be divided into two.

“It is the vast, prized, infinite, constant meditative stabilization, sarva­dharmānutpāda by name, of bodhisattva great beings that cannot be stolen and is not shared in common with śrāvakas or pratyekabuddhas.

Bodhisattva great beings abiding by means of this meditative stabilization quickly and fully awaken to unsurpassed, perfect, complete awakening.”

Śāriputra then asked, “Venerable Subhūti, do bodhisattva great beings abiding by means of this meditative stabilization alone quickly and fully awaken to unsurpassed, perfect, complete awakening, or do they also do so by means of other meditative stabilizations?”

“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings abiding by means of other meditative stabilizations as well also quickly and fully awaken to unsurpassed, perfect, complete awakening.”

Śāriputra then asked, “Venerable Subhūti, what are those other meditative stabilizations, abiding by means of which bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening?”

“Venerable Śāriputra,” replied Subhūti, “there is a meditative stabilization of bodhisattva great beings,śūraṅgama by name. Abiding by means of that meditative stabilization bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. Similarly, there is the meditative stabilization rājamudra, the meditative stabilization siṃhavikrīḍita, the meditative stabilization sucandra, the meditative stabilization sarva­dharmodgata, the meditative stabilization sarva­dharma­mudra,F.91.a the meditative stabilization vilokita­mūrdhā, the meditative stabilization dharma­dhātu­niyata, the meditative stabilization niyata­dhvaja­ketu, the meditative stabilization vajraratna,^[158] the meditative stabilization sarva­dharma­praveśa­mudra, the meditative stabilization samādhirāja, the meditative stabilization raśmipramukha, the meditative stabilization balavyūha, the meditative stabilization samāhitāvasthā­pratiṣṭhāna, the meditative stabilization rājamudra the meditative stabilization balavīrya, the meditative stabilization samudgata, the meditative stabilization nirukti­niyata­praveśa, the meditative stabilization adhivacana­praveśa, the meditative stabilization digvilokita, the meditative stabilization ādhāramudrā, the meditative stabilization asaṃpramoṣa, the meditative stabilization sarva­dharma­samavasaraṇa­samudra, the meditative stabilization ākāśaspharaṇa, the meditative stabilization vajramaṇḍala, the meditative stabilization dhvajāgra­keyūra, the meditative stabilization indraketu, the meditative stabilization śroto’nugata, the meditative stabilization siṃha­vijṛmbhita, the meditative stabilization vyatyasta,^[159] the meditative stabilization ratnajahā, the meditative stabilization vairocana, the meditative stabilization aneṣa, the meditative stabilization aniketasthita, the meditative stabilization niścitta, the meditative stabilization vimalapradīpa, the meditative stabilization anantaprabha, the meditative stabilization prabhākara, the meditative stabilization samantāvabhāsa, the meditative stabilization śuddhasāra,^[160]F.91.b the meditative stabilization vimalaprabha, the meditative stabilization ratikara, the meditative stabilization vidutpradīpa, the meditative stabilization akṣaya, the meditative stabilization ajeya, the meditative stabilization tejovatin,^[161] the meditative stabilization kṣayāpagata, the meditative stabilization āniñjya, the meditative stabilization avivartta, the meditative stabilization sūryapradīpa, the meditative stabilization candravimala, the meditative stabilization prajñāpradīpa, the meditative stabilization śuddha­pratibhāsa, the meditative stabilization ālokakara, the meditative stabilization kārākāra, the meditative stabilization jñānaketu,

the meditative stabilization vajropama, the meditative stabilization cittasthiti, the meditative stabilization samantāvaloka, the meditative stabilization supratiṣṭhita, the meditative stabilization ratnakoṭi, the meditative stabilization vara­dharma­mudra, the meditative stabilization sarva­dharma­samatā, the meditative stabilization ratijaha, the meditative stabilization dharma­samudgata­pūrṇa, the meditative stabilization vikiraṇa, the meditative stabilization sarva­dharma­pada­prabheda, the meditative stabilization samākṣarāvakāra, the meditative stabilization akṣarāpagata, the meditative stabilization ārambanacchedaḥ, the meditative stabilization avikāra, the meditative stabilization aprakāra, the meditative stabilization nāma­niyata­praveśa, the meditative stabilization aniketacārī, the meditative stabilization vitimirāpagata, the meditative stabilization cāritravatin, the meditative stabilization acala, the meditative stabilization viṣayatīrṇa, the meditative stabilization sarva­guṇa­saṃcaya,F.92.a the meditative stabilization sthitaniścitta, the meditative stabilization śubha­puṣpita­śuddhi, the meditative stabilization bodhyaṅgavatin, the meditative stabilization ananta­pratibhāna,^[162] the meditative stabilization asamasama, the meditative stabilization sarva­dharmātikramaṇa, the meditative stabilization paricchedakara, the meditative stabilization vimativikaraṇa, the meditative stabilization niradhiṣṭhāna, the meditative stabilization ekavyūha, the meditative stabilization ākārābhinirhāra, the meditative stabilization ekākāra, the meditative stabilization ākārānavakāra, the meditative stabilization nairvedhika­sarva­bhava­tamo’pagata,^[163] the meditative stabilization sarva­saṃketa­rūta­praveśa, the meditative stabilization sarva­giri­ghoṣākṣara­vimukta, the meditative stabilization jvalanolka, the meditative stabilization anāvilakṣānti,^[164] the meditative stabilization lakṣana­pariśodhaṇa, the meditative stabilization sarvākāra­varopeta, the meditative stabilization sarva­sukha­duḥkha­nirabhinandin, the meditative stabilization akṣayakaraṇḍa, the meditative stabilization dhāraṇīmati,

the meditative stabilization samyaktva­mithyātva­sarva­saṃgrasana,^[165] the meditative stabilization sarva­rodha­nirodha­saṃpraśamana, the meditative stabilization anurodhāprati­rodha, the meditative stabilization vimalaprabha, the meditative stabilization sāravatin, the meditative stabilization paripūrṇa­vimala­candra­prabha, the meditative stabilization vidyutprabha, the meditative stabilization mahāvyūha, the meditative stabilization sarva­loka­prabhākara,F.92.b the meditative stabilization samādhisamata, the meditative stabilization arajovirajonaya­yukta, the meditative stabilization araṇa­saraṇa­sarva­samavasaraṇa,^[166] the meditative stabilization araṇa­samavasaraṇa, the meditative stabilization anilambha­niketa­nirata, the meditative stabilization tathatā­sthiti­niścitta,^[167] the meditative stabilization kāya­kali­saṃpramathana, the meditative stabilization vākkali­vidhvaṃsana­gagana­kalpa,^[168] and the meditative stabilization ākāśāsaṃga­vimukti­nirupalepa.

Abiding by means of those meditative stabilizations, bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. Venerable Śāriputra, those are the meditative stabilizations of bodhisattva great beings. Abiding by means of those meditative stabilizations, bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. And there are infinite, countless other meditative stabilization gateways and dhāraṇī gateways as well, having trained in which bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening.”

Then through the Lord’s might venerable Subhūti also spoke as follows: “Ah! Venerable Śāriputra, you should know the earlier tathāgatas, worthy ones, perfectly complete buddhas have prophesied the unsurpassed, perfect, complete awakening of bodhisattva great beings abiding by means of those meditative stabilizations, and those tathāgatas, worthy ones, perfectly complete buddhas, now dwelling and maintaining themselves in the ten directions in as many world systems as there are sand particles in the Gaṅgā River, those tathāgatas, F.93.a worthy ones, perfectly complete buddhas too prophesy those bodhisattva great beings. But those who abide by means of those meditative stabilizations do not see even those meditative stabilizations, because they do not falsely project on account of those meditative stabilizations, ‘I have been absorbed; I am absorbed; I will become absorbed.’ Those bodhisattva great beings do not conceive of those. They do not occur to them.”

Śāriputra then asked, “Venerable Subhūti, do tathāgatas, worthy ones, perfectly complete buddhas prophesy bodhisattva great beings who have stood in those meditative stabilizations?”

“No indeed, Venerable Śāriputra,” replied Subhūti. “And why? Because, Venerable Śāriputra, the perfection of wisdom is not one thing, the meditative stabilization another, and the bodhisattva yet another. Bodhisattvas themselves are the meditative stabilization, and the meditative stabilization itself is the bodhisattva.”

Śāriputra then asked, “If, Venerable Subhūti, the meditative stabilization is not one thing and the bodhisattva another, the bodhisattva not one thing and the meditative stabilization another—that is, if just the meditative stabilization is the bodhisattva and just the bodhisattva is the meditative stabilization because all dharmas are the same, then is it possible to teach the meditative stabilization?”

“No indeed, Venerable Śāriputra,” replied Subhūti.

“Venerable Subhūti, do the children of a good family form a notion of those meditative stabilizations?” asked Śāriputra.

“No, Venerable Śāriputra, they do not form such notions,” replied Subhūti.

“Venerable Subhūti, how do they not form such notions?” asked Śāriputra.

“They F.93.b do not mentally construct them, Venerable Śāriputra,” replied Subhūti.

“How, Venerable Subhūti, do they not mentally construct them?” asked Śāriputra.

“They do not mentally construct those meditative stabilizations because all phenomena do not exist.^[169] Venerable Śāriputra, by the same token, those children of a good family do not distinguish them and do not form a notion of them,” replied Subhūti.

“Why, Venerable Subhūti, do they not distinguish or form a notion of them?” asked Śāriputra.

“Venerable Śāriputra, they do not distinguish or form a notion of them because that meditative stabilization and those bodhisattva great beings do not exist.”^[170] replied Subhūti.

The Lord then complimented venerable Subhūti: “You who are the foremost of śrāvakas at the conflict-free stage have, as is to be expected, given an explanation of what I have taught.^[171] Those are eloquent statements. Excellent, excellent, Subhūti. Subhūti, bodhisattva great beings should train like that in the perfection of wisdom. They should train like that in the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving. Similarly, they should train like that in the thirty-seven dharmas on the side of awakening, up to they should train like that in the eighteen distinct attributes of a buddha.”

Then venerable Śāriputra asked of the Lord, “Lord, do bodhisattva great beings training like that train in the perfection of wisdom?”

“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do train in the perfection of wisdom, by way of not apprehending anything. Similarly, they train in the perfection of concentration, the perfection of perseverance, the perfection of patience, F.94.a the perfection of morality, and the perfection of giving, by way of not apprehending anything. Similarly, they train in the thirty-seven dharmas on the side of awakening, by way of not apprehending anything, and similarly, up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything.”

Then venerable Śāriputra asked the Lord, “Lord, do bodhisattva great beings training like that train in the perfection of wisdom by way of not apprehending anything?”

“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do train in the perfection of wisdom, by way of not apprehending anything.”

“Lord what do you mean, they do not apprehend anything?” asked Śāriputra.

“Śāriputra,” replied the Lord, “because of the state of absolute purity they do not apprehend a self, up to they do not apprehend one who knows, or one who sees. Because of the state of absolute purity they do not apprehend aggregates, constituents, sense fields, or dependent origination; because of the state of absolute purity they do not apprehend suffering; because of the state of absolute purity they do not apprehend origination, cessation, or the path; because of the state of absolute purity they do not apprehend the desire realm, form realm, or formless realm; because of the state of absolute purity they do not apprehend the thirty-seven dharmas on the side of awakening; because of the state of absolute purity they do not apprehend … up to the eighteen distinct attributes of a buddha; because of the state of absolute purity they do not apprehend a stream enterer; because of the state of absolute purity they do not apprehend a once-returner, a non-returner, the state of a worthy one, or a pratyekabuddha; and because of the state of absolute purity F.94.b they do not apprehend … up to a bodhisattva, awakening, or a buddha.”

“Lord, what is purity?” asked Śāriputra.

“Śāriputra,” replied the Lord, “not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything is called the purity of all dharmas.”

“Lord, in what dharmas do bodhisattva great beings training like that train?” asked Śāriputra.

“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do not train in any dharma. And why? Because, Śāriputra, those dharmas do not exist in the way foolish, ordinary people take them to be.”

“Lord, how do those dharmas exist?”^[172] asked Śāriputra.

“Śāriputra,” replied the Lord, “as they do not exist, so do they exist. Thus, they do not exist, so one says ‘ignorance.’ ”^[173]

“Lord, why are the nonexistent called ignorance?”^[174] asked Śāriputra.

“Śāriputra,” replied the Lord, “form does not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. Feeling, perception, volitional factors, and consciousness do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. The constituents, the sense fields, dependent origination, and the perfections do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. The thirty-seven dharmas on the side of awakening do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature … up toF.95.a the eighteen distinct attributes of a buddha do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature.

“Those foolish people settle down on them because of ignorance and craving, mentally constructing what does not exist. Having settled down on what does not exist, they are attached to the two extremes, namely permanence and annihilation. They do not know, and they do not see. They imagine dharmas where those dharmas do not exist, so they settle down on name and form, they settle down on the applications of mindfulness, up to they settle down on the eighteen distinct attributes of a buddha. When they have thus settled down on them, they mentally construct dharmas that do not exist, hence they do not know and do not see them.

“Why do they not know and see them? Because they do not know and see form. They do not know and see feeling, perception, volitional factors, or consciousness. They do not know and see the constituents, the sense fields, dependent origination, or the thirty-seven dharmas on the side of awakening, up to they do not know and see the eighteen distinct attributes of a buddha, and they are, therefore, counted as fools.

“They will not emerge. From what will they not emerge? They will not emerge from the desire realm. They will not emerge from the form realm. They will not emerge from the formless realm. They will not emerge from śrāvaka and pratyekabuddha dharmas.

“There is nothing in which they place their faith. What does it mean that there is nothing in which they place their faith? They do not place their faith in ‘form is empty of form,’ up to they do not place their faith in ‘awakening is empty of awakening.’

“They do not rest.^[175] In what do they not rest? They do not rest in the perfection of giving, and they do not rest F.95.b in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom. They do not rest on the irreversible level, up to they do not rest in the eighteen distinct attributes of a buddha. That is why they are called fools.

“They settle down. What does it mean that they settle down? They settle down on form. They settle down on feeling, perception, volitional factors, and consciousness. They settle down on the eyes. They settle down on the ears, nose, tongue, body, and thinking mind. They settle down on a form. They settle down on a sound, a smell, a taste, a feeling, and a dharma. They settle down on the aggregates, constituents, and sense fields. They settle down on greed, hatred, and confusion, they settle down on distortion, up to they settle down on awakening. They are, therefore, counted as fools.”

“Lord, do bodhisattva great beings training like that not train in the perfection of wisdom and do they not go forth to the knowledge of all aspects?” asked Śāriputra.

“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”

“Why, Lord, do those bodhisattva great beings not train in the perfection of wisdom and not go forth to the knowledge of all aspects?” asked Śāriputra.

“Śāriputra,” replied the Lord, “here F.96.a bodhisattva great beings without skillful means mentally construct a perfection of wisdom and settle down on it. Similarly, they mentally construct a perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, and settle down on them. They mentally construct all the buddhadharmas, all-knowledge, the knowledge of path aspects, and the knowledge of all aspects. Śāriputra, because of this one of many explanations, those bodhisattva great beings do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”

“It is the case, then, Lord,” said Śāriputra, “that bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”

“Śāriputra, bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects,” said the Lord.

Śāriputra then asked, “Lord, how do bodhisattva great beings train in the perfection of wisdom so that while training they do go forth to the knowledge of all aspects?”

“Śāriputra,” replied the Lord, “when bodhisattva great beings practicing the perfection of wisdom do not apprehend and do not see the perfection of wisdom, then, Śāriputra, the bodhisattva great beings training in the perfection of wisdom like that go forth to the knowledge of all aspects by way of not apprehending anything. Similarly, when they are practicing the perfection of concentration … the perfection of perseverance … F.96.b the perfection of patience … the perfection of morality … and the perfection of giving and do not apprehend and do not see the perfection of giving, up to do not apprehend and do not see awakening; when they do not apprehend and do not see all-knowledge, the knowledge of path aspects, up to the knowledge of all aspects, then, Śāriputra, the bodhisattva great beings practicing the perfection of wisdom like that are training in the perfection of wisdom and go forth to the knowledge of all aspects by way of not apprehending anything.”

“Lord, by way of not apprehending what do they go forth to the knowledge of all aspects?” asked Śāriputra.

“Śāriputra,” replied the Lord, “they go forth to the knowledge of all aspects by way of not apprehending the emptiness of the knowledge of all aspects.”^[176]

Chapter 10: Illusion-Like

Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, F.97.aup to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’—what, Lord, should be said to that questioner?”

The Lord replied, “Subhūti, I will put a question about that right to you. Answer as best you can. What do you think about this: Is illusion one thing and form another? Is illusion one thing and feeling, perception, volitional factors, and consciousness another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the eyes another, or is illusion one thing and the ears, nose, tongue, body, and thinking mind another? Or is illusion one thing and a form another, or is illusion one thing and a sound, a smell, a taste, a feeling, and a dharma another? Or is illusion one thing and eye consciousness another, or is illusion one thing and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another? Or is illusion one thing and eye contact another, or is illusion one thing and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering F.97.b feeling from the condition of eye contact another? Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, or feeling from the condition of thinking-mind contact another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the thirty-seven dharmas on the side of awakening another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and emptiness another, is illusion one thing and signlessness another, or is illusion one thing and wishlessness another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the ten tathāgata powers another, or is illusion one thing and … up to the eighteen distinct attributes of a buddha another?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the knowledge of all aspects another?”

“No, Lord,” answered Subhūti.^[177] “Illusion is not one thing, Lord, and form another;form is itself illusion, Lord, and illusion is itself form. Illusion is not one thing, Lord,F.98.a and feeling, perception, volitional factors, and consciousness another; feeling, perception, volitional factors, and consciousness are themselves illusion, Lord, and illusion is itself feeling, perception, volitional factors, and consciousness. Illusion is not one thing, Lord, and the eyes themselves another; the eyes are themselves illusion, Lord, and illusion is itself the eyes. Illusion is not one thing, Lord, and the ears … nose … tongue … body … and thinking mind another; the thinking mind is itself illusion, Lord, and illusion is itself the thinking mind. Illusion is not one thing, Lord, and a form itself another; a form is itself illusion, Lord, and illusion is itself a form. Illusion is not one thing, Lord, and a sound … a smell … a taste … a feeling … and a dharma another; dharmas are themselves illusion, Lord, and illusion is itself dharmas. Illusion is not one thing, Lord, and eye consciousness itself another; eye consciousness is itself illusion, Lord, and illusion is itself eye consciousness. Illusion is not one thing, Lord, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another; ear consciousness … nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness is itself illusion, Lord, and illusion is itself thinking-mind consciousness. Illusion is not one thing, Lord, and eye contact another; eye contact is itself illusion, Lord, and illusion is itself eye contact. Illusion is not one thing, Lord, and ear contact,F.98.b nose contact, tongue contact, body contact, and thinking-mind contact another; ear contact … nose contact … tongue contact … body contact … and thinking-mind contact is itself illusion, Lord, and illusion is itself thinking-mind contact.

Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact is itself illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact. Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, and feeling from the condition of thinking-mind contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact … feeling from the condition of nose contact … feeling from the condition of tongue contact … feeling from the condition of body contact … and feeling from the condition of thinking-mind contact are themselves illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of thinking-mind contact. Illusion is not one thing, Lord, and the thirty-seven dharmas on the side of awakening another; the thirty-seven dharmas on the side of awakening are themselves illusion, Lord, and illusion is itself the thirty-seven dharmas on the side of awakening. Illusion is not one thing, Lord, and emptiness another;F.99.a emptiness is itself illusion, Lord, and illusion is itself emptiness. Illusion is not one thing, Lord, and signlessness another; signlessness is itself illusion, Lord, and illusion is itself signlessness. Illusion is not one thing, Lord, and wishlessness another; wishlessness is itself illusion, Lord, and illusion is itself wishlessness.

Illusion is not one thing, Lord, and the ten tathāgata powers another; the ten tathāgata powers are themselves illusion, Lord, and illusion is itself the ten tathāgata powers. Illusion is not one thing, Lord, and … up to the eighteen distinct attributes of a buddha another;up to the eighteen distinct attributes of a buddha are themselves illusion, Lord, and illusion is itself … up to the eighteen distinct attributes of a buddha. Illusion is not one thing, Lord, and the knowledge of all aspects another; the knowledge of all aspects is itself illusion, Lord, and illusion is itself the knowledge of all aspects.”

The Lord then asked, “Subhūti, what do you think about this: is there defilement and purification of illusion?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: is there production and stopping of illusion?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: does someone who has no production, no stopping, no defilement, F.99.b and no purification train in the perfection of wisdom, or go forth to the knowledge of all aspects, up to or reach the knowledge of all aspects?”

“No, Lord,” answered Subhūti. B8

The Lord then asked, “Subhūti, what do you think about this: is bodhisattva used conventionally as just a name and conventional term for these five appropriating aggregates?”^[178]

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: can you apprehend production, stopping, defilement, or purification of these five appropriating aggregates that are used conventionally as just names and conventional terms?”

“No, Lord,” answered Subhūti.

The Lord then asked, “Subhūti, what do you think about this: does that of which there is no name and causal sign, no conventional term, no designation, no convention, no name and no name designation, no body, no physical activity, no speech, no verbal activity, no thinking mind, no thinking-mind activity—of which there is no production, stopping, defilement, or purification—train in the perfection of wisdom and go forth to the knowledge of all aspects, or do you think it reaches the knowledge of all aspects?”

“No, Lord,” answered Subhūti.

“Subhūti,” said the Lord, “when bodhisattva great beings train in F.100.a the perfection of wisdom like that, by way of not apprehending anything, they go forth to the knowledge of all aspects and reach the knowledge of all aspects.”

Subhūti replied,^[179] “Lord, bodhisattva great beings, then, training in the perfection of wisdom like that, who want to go forth to the knowledge of all aspects, should train for unsurpassed, perfect, complete awakening as an illusory person would train. And why? Because, Lord, these five aggregates are just what should be known to be an illusory person.”

The Lord then asked, “Subhūti, what do you think about this: do these five aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects, or do you think they reach the knowledge of all aspects?”

“No, Lord,” answered Subhūti. “And why? Because, Lord, they are nonexistent things, and you cannot apprehend nonexistent things.”

The Lord then asked, “Subhūti, what do you think about this: do the five dream-like aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?”

“No, Lord,” answered Subhūti. “And why? Because, Lord, a dream is a nonexistent thing, and you cannot apprehend a nonexistent thing.”

The Lord then asked, “Subhūti, what do you think about this: do the five aggregates that are like an echo, like an apparition, like an image of a moon in water, like an illusion, like a mirage, like a magical creation, and like a reflection in a mirror, having trained in the perfection F.100.b of wisdom, go forth to the knowledge of all aspects?”

“No, Lord,” answered Subhūti. “And why? Because, Lord, an echo is the nonexistence of an intrinsic nature, also an apparition is the nonexistence of an intrinsic nature, also an image of a moon in water is the nonexistence of an intrinsic nature, also an illusion is the nonexistence of an intrinsic nature, also a mirage is the nonexistence of an intrinsic nature, also a magical creation is the nonexistence of an intrinsic nature, and also a reflection in a mirror is the nonexistence of an intrinsic nature, and that nonexistence of an intrinsic nature cannot be apprehended. And why? Because, Lord, form is like an illusion, and feeling … perception … volitional factors … and consciousness is like an illusion, and what that consciousness is, the six faculties are. They are the five aggregates,^[180] and you cannot apprehend them, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature.”

Venerable Subhūti then asked the Lord, “Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition, would they not^[181] tremble, feel frightened, and become terrified?”

“Subhūti,” answered the Lord, “if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified.”

Subhūti asked, “Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?”

“Subhūti,” answered the Lord, “here F.101.a bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its impermanent aspect, but do not apprehend it; and with attention connected with the knowledge of all aspects they analytically understand about feeling, perception, volitional factors, and consciousness their impermanent aspect, but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘impermanent,’ but do not apprehend it; and with attention connected with the knowledge of all aspects F.101.b they analytically understand that feeling, perception, volitional factors, and consciousness are ‘impermanent,’ but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘suffering,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘suffering,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘selfless,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘selfless,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘calm,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘calm,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘empty,’ but do not apprehend it, they analytically understand that feeling, perception, volitional factors, and consciousness are ‘empty,’ but do not apprehend it; they analytically understand that form is ‘signless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘signless,’F.102.a but do not apprehend it; they analytically understand that form is ‘wishless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘wishless,’ but do not apprehend it; they analytically understand that form ‘does not occasion anything,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness ‘do not occasion anything,’ but do not apprehend it; they analytically understand that form is ‘isolated,’ but do not apprehend it; and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘isolated,’ but do not apprehend it.

Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.

“Subhūti, when those bodhisattva great beings analytically come to that understanding it occurs to them, ‘I will teach all beings the doctrine that “form is impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “form is suffering, selfless, calm, empty, signless, wishless, does not occasion anything, and is isolated”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are suffering,” as well as “selfless, calm, empty, signless, wishless, do not occasion anything, and are isolated”; and moreover, I will do it by way of not apprehending anything.’ F.102.b

“Subhūti, with this, the bodhisattva great beings’ perfection of giving, they do not tremble, feel frightened, or become terrified.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas pay attention to form being ‘impermanent,’ and moreover do it by way of not apprehending anything. With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to feeling, perception, volitional factors, and consciousness being ‘impermanent,’ and moreover do it by way of not apprehending anything.

“With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to form being ‘suffering,’ and moreover do it by way of not apprehending anything, up to they pay attention to consciousness being ‘suffering’; and moreover do it by way of not apprehending anything.

“They pay attention to form being ‘selfless,’ form being ‘calm,’ form being ‘empty,’ form being ‘signless,’ form being ‘wishless,’ form not occasioning anything,’ and form being ‘isolated,’ and moreover do it by way of not apprehending anything. They pay attention to feeling … perception … volitional factors … and consciousness being ‘selfless,’ consciousness being ‘calm,’ consciousness being ‘empty,’ consciousness being ‘signless,’ consciousness being ‘wishless,’ consciousness ‘not occasioning anything,’ and consciousness being ‘isolated,’ and moreover do it by way of not apprehending anything.

“Subhūti, with this, the bodhisattva great beings’ untarnished perfection of morality, they do not tremble, feel frightened, or become terrified.

“Furthermore, Subhūti, when bodhisattva F.103.a great beings practicing the perfection of wisdom analytically understand, tolerate, and accept the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect of these dharmas, that is the bodhisattva great beings’ perfection of patience. With this, they do not tremble, feel frightened, or become terrified.

“Furthermore, Subhūti, bodhisattva great beings with objects of attention connected with the knowledge of all aspects practicing the perfection of wisdom analytically understand that form is ‘impermanent,’ and moreover do it by way of not apprehending anything. They analytically understand that form is ‘suffering,’ form is ‘selfless,’ form is ‘calm,’ form is ‘empty,’ form is ‘signless,’ form is ‘wishless,’ form ‘does not occasion anything,’ and form is ‘isolated,’ and moreover do it by way of not apprehending anything, without giving up objects of attention connected with the knowledge of all aspects, and without forsaking enthusiastic perseverance. With this—the bodhisattva great beings’ perfection of perseverance—they do not tremble, feel frightened, or become terrified.

“Furthermore, Subhūti, when bodhisattva great beings F.103.b practicing the perfection of wisdom do not provide an opportunity for objects of attention connected with śrāvakas or with pratyekabuddhas, or for unwholesome dharmas that are impediments to awakening other than those, that is the bodhisattva great beings’ perfection of concentration. Subhūti, bodhisattva great beings practicing the perfection of wisdom like this do not tremble, feel frightened, or become terrified.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom analytically understand thus: Form is not empty because of the emptiness of form;form is itself emptiness, and emptiness is itself form. Feeling … perception … volitional factors … and consciousness is not empty because of the emptiness of consciousness; consciousness is itself emptiness, and emptiness is itself consciousness. The eyes are not empty because of the emptiness of the eyes; the eyes are themself emptiness, and emptiness is itself the eyes. The ears … the nose … the tongue … the body … and the thinking mind is not empty because of the emptiness of the thinking mind; the thinking mind is itself emptiness, and emptiness is itself the thinking mind. A form is not empty because of the emptiness of a form; a form is itself emptiness, and emptiness is itself a form. A sound … a smell … a taste … a feeling … and a dharma is not empty because of the emptiness of dharmas; dharmas are themselves emptiness, and emptiness is itself dharmas. Eye consciousness is not empty because of the emptiness of eye consciousness; eye consciousness is itself emptiness, and emptiness is itself eye consciousness. Ear consciousness … nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness is not empty because of the emptiness of thinking-mind consciousness; thinking-mind consciousness is itself emptiness,F.104.a and emptiness is itself thinking-mind consciousness. Eye contact is not empty because of the emptiness of eye contact; eye contact is itself emptiness, and emptiness is itself eye contact. Ear contact … nose contact … tongue contact … body contact … and thinking-mind contact is not empty because of the emptiness of thinking-mind contact; thinking-mind contact is itself emptiness, and emptiness is itself thinking-mind contact.

Feeling that arises from the condition of eye contact is not empty because of the emptiness of feeling that arises from the condition of eye contact; feeling that arises from the condition of eye contact is itself emptiness, and emptiness is itself feeling that arises from the condition of eye contact. Feeling that arises from the condition of ear contact … feeling that arises from the condition of nose contact … feeling that arises from the condition of tongue contact … feeling that arises from the condition of body contact … and feeling that arises from the condition of thinking-mind contact is not empty because of the emptiness of feeling that arises from the condition of thinking-mind contact; feeling that arises from the condition of thinking-mind contact is itself emptiness, and emptiness is itself feeling that arises from the condition of thinking-mind contact. The applications of mindfulness are not empty because of the emptiness of the applications of mindfulness; the applications of mindfulness are themselves emptiness, and emptiness is itself the applications of mindfulness. The right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path is not empty because of the emptiness of the path; the path is itself emptiness, and emptiness is itself the path. The powers, the fearlessnesses,up to the distinct attributes of a buddha are not empty because of the emptiness of the distinct attributes of a buddha; the distinct attributes of a buddha are themselves emptiness, and emptiness is itself F.104.b the distinct attributes of a buddha. Subhūti, that is the bodhisattva great beings’ perfection of wisdom.

“Subhūti, those are the skillful means of bodhisattva great beings who are practicing the perfection of wisdom, and when they are fully endowed with those means they will not tremble, feel frightened, or become terrified when they hear this exposition.”

Subhūti then asked, “Lord, who are those spiritual friends, taken in hand by whom bodhisattva great beings practicing the perfection of wisdom do not tremble, feel frightened, or become terrified when they hear this exposition?”^[182]

The Lord replied, “Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘form is impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘feeling, perception, volitional factors, and consciousness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘form is suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘does not occasion anything,’ and is ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, F.105.a or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘feeling, perception, volitional factors, and consciousness are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘the eyes are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the ‘ears, nose, tongue, body, and thinking mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those F.105.b who teach them ‘a form is impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘ does not occasion anything,’ and is ‘isolated,’ and, moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them ‘a sound, a smell, a taste, a feeling, and a dharma are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

“Furthermore, Subhūti, the spiritual friends of a bodhisattva great being are those who teach them the doctrine that ‘eye consciousness, eye contact, and feeling that arises from the condition of eye contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘ear consciousness, ear contact and feeling that arises from the condition of ear contact,’ and similarly, ‘nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness, F.106.a thinking-mind contact, and feeling that arises from the condition of thinking-mind contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.

“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘the applications of mindfulness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them the doctrine that ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘the fearlessnesses, detailed and thorough knowledges, powers, and distinct attributes of a buddha are impermanent’; who teach them so they will cultivate the knowledge of all aspects; and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. F.106.b You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings. If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition of the perfection of wisdom.”

Subhūti then asked, “Lord, how do bodhisattva great beings practicing the perfection of wisdom who are unskilled in means fall into the clutches of bad friends, become shunned by spiritual friends,^[183] and tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”

The Lord replied, “Subhūti, here bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, apprehend a perfection of wisdom while cultivating it, and falsely project it as the perfection of wisdom;^[184] similarly, they apprehend a perfection of concentration … a perfection of perseverance … a perfection of patience … a perfection of morality … and a perfection of giving while cultivating it, and also falsely project it as the perfection of giving.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, pay attention to ‘form empty of an inner subject,’ pay attention to ‘form empty of an outer object,’ pay attention to ‘form empty of subject and object,’ up to pay attention to ‘form empty of the nonexistence of intrinsic nature.’ They also pay attention to ‘feeling … perception … volitional factors … and consciousness empty of an inner subject,’ pay attention to ‘consciousness empty of an outer object,’ pay attention to ‘consciousness empty of subject and object,’ up to pay attention to ‘consciousness empty of the nonexistence of intrinsic nature.’ They also apprehend that inner emptiness, also apprehend F.107.a that outer emptiness, also apprehend that inner and outer emptiness, up to they also apprehend that emptiness that is the nonexistence of an intrinsic nature, falsely projecting it by way of apprehending something.

“They pay attention to ‘the eye empty of an inner subject,’ pay attention to ‘the eye empty of an outer object,’ pay attention to ‘the eye empty of subject and object,’ up to pay attention to ‘the eye empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something. They pay attention to ‘the ear … the nose … the tongue … the body … and the thinking mind empty of an inner subject,’ pay attention to ‘the thinking mind empty of an outer object,’ pay attention to ‘the thinking mind empty of subject and object,’ up to pay attention to ‘the thinking mind empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”

Connect this in the same way with “a form, a sound, a smell, a taste, a feeling, and a dharma.

“Similarly, they pay attention to ‘eye consciousness’ and ‘ear, nose, tongue, body, and thinking-mind consciousness’; ‘eye contact’ and ‘ear, nose, tongue, body, and thinking-mind contact’; and ‘feeling that arises from the condition of eye contact’ and ‘feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact,’ and they pay attention to them ‘empty of an inner subject,’ pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”

Connect this in the same way with “they pay attention to ‘ignorance,’ up to ‘old age and death empty of an inner subject,’ and they pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.

“Furthermore, Subhūti, F.107.b bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects cultivate the applications of mindfulness, also apprehend those applications of mindfulness, and falsely project them by way of apprehending them. Similarly, they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and they also apprehend them, and falsely project them by way of apprehending them.

“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom unskilled in means tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom.”^[185]

Subhūti then asked, “Lord, why does a bodhisattva great being fall into the clutches of a bad friend, and, mentored by that bad friend, tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”

The Lord replied, “Subhūti, here a bad friend of a bodhisattva great being dissuades them from the perfection of wisdom and dissuades them from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, saying, ‘Do not train in these, because they have not been said by the tathāgata, the worthy one, the perfectly complete Buddha; do not listen to these, because they are compositions made up by rhymesters; do not take them up, do not study them, do not bear them in mind, F.108.a do not recite them, do not cultivate them, do not properly pay attention to them, and do not teach them to others.’ Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one, disguised in the form of a buddha, approaches and dissuades them, saying, ‘Child of a good family, what use is cultivating the perfection of wisdom to you, what use is the perfection of concentration to you, what use is the perfection of perseverance to you, what use is the perfection of patience to you, what use is the perfection of morality to you, and what use is cultivating the perfection of giving to you?’ does not teach them it is the work of Māra and does not explain^[186] the faults of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti,^[187] Māra the wicked one thus disguised in the form of a buddha approaches a bodhisattva great being and teaches, throws light on, reveals, illuminates, and makes clear a discourse, melodious narration, prediction, account, birth story, introduction, and tale connected with śrāvakas. A bad friend is someone who does not teach the bodhisattva great being that ‘such works of Māra as those will arise,’ that they are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva F.108.b great being and says, ‘Child of a good family, you do not have the slightest thought of awakening. You are not irreversible from awakening. You are not able to awaken fully to perfect, complete awakening,’ does not explain and teach that such things are the work of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, about a bad friend of a bodhisattva great being—when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva great being and says, ‘Child of a good family, the eyes are empty of self and what belongs to self, and the ears, nose, tongue, body, and thinking mind are empty of self and what belongs to self; a form is empty of self and what belongs to self, and a sound, a smell, a taste, a feeling, and dharmas are empty of self and what belongs to self; eye consciousness is empty of self and what belongs to self, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are empty of self and what belongs to self; eye contact is empty of self and what belongs to self, and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact is empty of self and what belongs to self; feeling that arises from the condition of eye contact is empty of self and what belongs to self, and feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact is empty of self and what belongs to self; and similarly, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and F.109.a perfection of wisdom is empty of self and what belongs to self; the applications of mindfulness are empty of self and what belongs to self; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path,up to the distinct attributes of a buddha are empty of self and what belongs to self, so what use is fully awakening to unsurpassed, perfect, complete awakening to you?’—it is someone who does not explain and teach to them that such things as those are the works of Māra.

Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva, a great being, and says, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas. Similarly, all the ten directions are empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas,’ does not teach and explain to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a śrāvaka approaches a bodhisattva great being and dissuades them from attention connected with the knowledge of all aspects, and advises and instructs them in objects of attention connected with śrāvakas and pratyekabuddhas—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a preceptor or F.109.b teacher of proper conduct approaches a bodhisattva great being and dissuades them from the career of a bodhisattva, dissuades them from attention connected with the knowledge of all aspects, and enjoins on them the applications of mindfulness, up to the eightfold noble path, enjoins on them the dharmas of emptiness, signlessness, and wishlessness, and says to them, ‘Child of a good family, you should meditate on these dharmas and directly realize them as a śrāvaka. What use is unsurpassed, perfect, complete awakening to you?’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a mother or father approaches a bodhisattva great being and says, ‘Child of a good family, what use is unsurpassed, perfect, complete awakening to you, for the sake of which you pass immeasurable, incalculable eons in saṃsāra experiencing an infinity of your arms, legs, and heads being cut off? Become absorbed in the yoga that effects direct realization of the result of stream enterer, become absorbed in the yoga that effects direct realization of the result of a worthy one’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.

“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk approaches a bodhisattva great being and teaches them ‘the eyes are impermanent’ by way of apprehending something, and similarly ‘the eyes are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’; teaches them ‘the ears, nose, tongue, body, and thinking-mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ F.110.a ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something; and similarly, teaches them ‘the applications of mindfulness are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something, up to teaches them ‘the distinct attributes of a buddha are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are not enacted,’ ‘isolated’ by way of apprehending something—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, they should shun them.”

Chapter 11: Embarrassment

Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”^[188]

The Lord F.110.b replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.

“To illustrate, Subhūti, the track^[189] of a bird in space does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva does not exist and cannot be apprehended. Subhūti, in a dream a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. In a magical illusion a basis does not exist and cannot be apprehended; similarly, in a mirage, a reflection of the moon in water, an echo, an apparition, a reflection in a mirror, and a tathāgata’s magical creation a basis does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva also does not exist and cannot be apprehended.

“To illustrate further, Subhūti, in suchness a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. Subhūti, in unmistaken suchness a basis does not exist and cannot be apprehended, and in unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality a basis does not exist and cannot be apprehended.

“To illustrate further, Subhūti, in an illusory person a basis of form, feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, F.111.a Subhūti, in an illusory person a basis of the eyes does not exist and cannot be apprehended; a basis of the ears, nose, tongue, body, and thinking mind does not exist and cannot be apprehended, and a basis of a form, a sound, a smell, a taste, a feeling, and a dharma does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, a basis in the eye consciousness of an illusory person does not exist and cannot be apprehended, and a basis in the ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness of an illusory person does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, a basis in reality for an illusory person practicing inner emptiness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, a basis in reality for an illusory person practicing up to the emptiness that is the nonexistence of an intrinsic nature does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, a basis in reality for an illusory person practicing the applications of mindfulness does not exist and cannot be apprehended. Subhūti, a basis in reality for an illusory person practicing up to the eightfold noble path, and up to the ten powers of a tathāgata, the four fearlessnesses, and the eighteen distinct attributes of a buddha does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom F.111.b does not exist and cannot be apprehended.

“To illustrate further, Subhūti, a basis of the form of a tathāgata, worthy one, perfectly complete buddha does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.

“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the eyes does not exist; a basis of the ears, nose, tongue, body, and thinking mind does not exist; and similarly, Subhūti, a basis in reality of a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of inner emptiness does not exist, up to the emptiness that is the nonexistence of an intrinsic nature does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the applications of mindfulness does not exist, up to a basis of the eighteen distinct attributes of a buddha does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the uncompounded element a basis of the compounded element does not exist, and similarly in the compounded element F.112.a a basis of the uncompounded element also does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the absence of production a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Subhūti, in the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.”

“Lord, in the absence of the production of what does a basis not exist, up to in the absence of the defilement, and the absence of the purification of what does a basis not exist?” asked Subhūti.

The Lord replied, “Subhūti, in the absence of production a basis of form does not exist; in the absence of production a basis of feeling, perception, volitional factors, and consciousness does not exist; up to Subhūti, in the absence of defilement and the absence of purification, a basis of form does not exist; and in the absence of defilement and the absence of purification, a basis of feeling, perception, volitional factors, and consciousness does not exist. Similarly, in the absence of production a basis of the constituents and sense fields does not exist, up to in the absence of defilement and the absence of purification, a basis of the constituents and sense fields does not exist. In the absence of production a basis of the thirty-seven dharmas on the side of awakening, up to the powers, fearlessnesses and eighteen distinct attributes of a buddha does not exist; up to in the absence of defilement and the absence of purification, F.112.b a basis of the eighteen distinct attributes of a buddha does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in form a basis in reality for the absence of production, the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in feeling, perception, volitional factors, and consciousness a basis in reality for the absence of production, the absence of stopping, up to the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the state of the absolute purity of form a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. As a further instance, Subhūti, in the state of the absolute purity of feeling, perception, volitional factors, and consciousness a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Similarly, in the state of the absolute purity of the constituents, sense fields, and dependent origination a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the state of the absolute purity of the applications of mindfulness a basis for a causal sign does not exist, and similarly, Subhūti, F.113.a a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the state of the absolute purity of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, up to the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, because of the nonexistence of self, in the state of the absolute purity of the self a basis does not exist, up to because of the nonexistence of one who knows and one who sees, in the state of the absolute purity of one who knows and one who sees a basis does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, when the disk of the sun rises, a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the eon conflagration a basis for compounded phenomena does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the morality of a tathāgata, worthy one, perfectly complete buddha a basis for immorality does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the meditative stabilization of a tathāgata a basis for distraction does not exist, in the wisdom of a tathāgata F.113.b a basis for intellectual confusion does not exist, in the liberation of a tathāgata a basis for not being liberated does not exist, and in the knowledge and seeing of liberation of a tathāgata nonknowledge and nonseeing of liberation does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, in the radiance of the sun and moon a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, a basis for the light of the planets, the stars, jewels, and lightning does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“To illustrate further, Subhūti, a basis for the light of the Cāturmahā­rājika and the Trāyastriṃśa gods, Yāma gods, Tuṣita gods, Nirmāṇarati gods, Para­nirmita­vaśa­vartin gods, Brahmakāyika, up to the Akaniṣṭha gods does not exist, up to a basis for the light of a tathāgata does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.

“And why? Because, Subhūti, all those phenomena—that which is the awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva—are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. Subhūti, bodhisattva great beings should train in the nonexistence^[190] of all phenomena. Subhūti, bodhisattva great beings should know all dharmas.” F.114.a

Subhūti then asked, “Lord, what are all phenomena? How do bodhisattva great beings train in the nonexistence of all phenomena? How do bodhisattva great beings know all phenomena?”

The Lord replied, “Subhūti, all phenomena are said to be wholesome, unwholesome, objects of moral inquiry and not objects of moral inquiry, ordinary and extraordinary, with outflows and without outflows, compounded and uncompounded, basic immorality and not basic immorality, and shared in common and not shared in common. Subhūti, these are said to be all phenomena. Bodhisattva great beings should train in their nonexistence. All those are the phenomena bodhisattva great beings should know.”B9

“Lord, what are ordinary wholesome phenomena?” asked Subhūti.

The Lord replied, “Subhūti,ordinary wholesome phenomena are said to be honoring mothers, honoring fathers, honoring those following a secluded religious life, and honoring brahmins; attending to the needs of family elders; the basis of meritorious action arisen from giving; the basis of meritorious action arisen from morality and arisen from meditation, that which accompanies service, and skillful means;^[191] the ten wholesome actions; the ordinary perception of a bloated corpse, the cleaned-out-by-worms perception, the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception,F.114.b and the burnt-bones perception; the four ordinary concentrations, four immeasurables, and four formless absorptions; and the ordinary mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of breathing in and out, mindfulness of death, mindfulness of what is included in the body, and mindfulness of disgust.

Those, Subhūti, are said to be ordinary wholesome phenomena.”

“Lord, what are ordinary unwholesome phenomena?” asked Subhūti.

The Lord replied, “Subhūti, ordinary unwholesome phenomena are killing, stealing, illicit sex because of lust, lying, backbiting,^[192] insulting, babbling nonsense, coveting, malice, wrong view, anger, bearing a grudge, dissembling, nursing pent-up anger, violence, jealousy, envy, and pride. Those, Subhūti, are said to be ordinary unwholesome phenomena.

“Lord, what are ordinary neutral phenomena?” asked Subhūti.

The Lord replied, “Subhūti, physical karma is neutral, verbal karma is neutral, and thinking-mind karma is neutral.^[193] The four great elements are neutral, the five faculties are neutral, the six sense fields are neutral, the four formless absorptions are neutral, the aggregates, constituents, and sense fields are neutral, and maturation is neutral. Those, Subhūti, are said to be ordinary neutral phenomena.”

“Lord, what are ordinary phenomena?” asked Subhūti.

The Lord replied, F.115.a “Subhūti, ordinary phenomena are said to be the five aggregates, twelve sense fields, eighteen constituents, ten wholesome actions, four concentrations, four immeasurables, four formless absorptions, five clairvoyances, and as many ordinary dharmas not included with extraordinary dharmas as there are. Those are said to be ordinary phenomena.”

“Lord, what are said to be extraordinary phenomena?” asked Subhūti.

The Lord replied, “Subhūti, extraordinary phenomena are said to be the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path; the emptiness gateway to liberation, the signless gateway to liberation, and the wishless gateway to liberation; the faculty of coming to understand what has not yet been understood, the faculty of understanding, and the faculty of having understood; meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, and meditative stabilization without either applied or sustained thought; and knowledge, freedom, mindfulness, introspection, correct attention, and the eight deliverances.

“What are the eight deliverances? With form one sees form. This is the first deliverance. With the perception of no form inside one sees form outside. This is the second deliverance. One believes it is pleasant. This is the third deliverance.^[194] Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space one perfectly accomplishes and dwells in the station of endless space. This is F.115.b the fourth deliverance. Totally transcending the station of endless space, in endless consciousness one perfectly accomplishes and dwells in the station of endless consciousness. This is the fifth deliverance. Totally transcending the station of endless consciousness, in nothing-at-all one perfectly accomplishes and dwells in the station of nothing-at-all. This is the sixth deliverance. Totally transcending the station of nothing-at-all, in neither perception nor nonperception one perfectly accomplishes and dwells in the station of neither perception nor nonperception.

This is the seventh deliverance. Totally transcending the station of neither perception nor nonperception one perfectly accomplishes and dwells in the cessation of perception and feeling. This is the eighth deliverance.

“Then there are the nine serial absorptions.

“What are the nine? Detached from sense objects, and detached from wrong unwholesome dharmas, one perfectly accomplishes and dwells in the first concentration that has applied thought and sustained thought, and enjoyment and pleasure born of detachment. Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum one perfectly accomplishes and dwells in the second concentration that has enjoyment and pleasure born of a meditative stabilization without applied thought and without sustained thought. Because one is free from attachment to enjoyment one abides in equanimity, and with equanimity and recollection and introspection one experiences pleasure with the body, and one perfectly accomplishes and dwells in the third concentration without enjoyment, about which the noble beings say, ‘They have equanimity and recollection and dwell in pleasure.’ Because one has forsaken pleasure, has earlier forsaken suffering, has set to rest mental happiness and mental unhappiness and has equanimity that is neither pleasure nor suffering, and has recollection, one perfectly accomplishes and dwells in the fourth concentration. Totally transcending of form,F.116.a setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space one perfectly accomplishes and dwells in the station of endless space. Totally transcending the station of endless space, in endless consciousness one perfectly accomplishes and dwells in the station of endless consciousness. Totally transcending the station of endless consciousness, in nothing-at-all one perfectly accomplishes and dwells in the station of nothing-at-all. Totally transcending the station of nothing-at-all, in neither perception nor nonperception one perfectly accomplishes and dwells in the station of neither perception nor nonperception.

Totally transcending the station of neither perception nor nonperception one perfectly accomplishes and dwells in the cessation of perception and feeling. Those are the nine serial absorptions.

“And from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha—these are said to be extraordinary phenomena.

“What are phenomena with outflows? They are the five aggregates, twelve sense fields, eighteen constituents, four concentrations, four immeasurables, and four formless absorptions. Those are said to be phenomena with outflows.

“What are phenomena without outflows? They are the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the ten powers, four fearlessnesses, four detailed and thorough knowledges; F.116.bup to the eighteen distinct attributes of a buddha. Those are said to be phenomena without outflows.

“What are compounded phenomena? The desire realm, form realm, and formless realm, and whatever other phenomena included with the compounded that are not those: the thirty-seven dharmas on the side of awakening, up to the eighteen distinct attributes of a buddha. Those are said to be compounded phenomena.

“What are uncompounded phenomena? Phenomena that do not arise, that do not pass away, and where otherness does not appear;^[195] the extinction of greed, extinction of hatred, and extinction of confusion; suchness, unmistaken suchness, and unaltered suchness; the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality—those are said to be uncompounded phenomena.

“What are phenomena shared in common? They are the four concentrations, four immeasurables, four formless absorptions, and five clairvoyances. Those are said to be phenomena shared in common.

“What are phenomena not shared in common? They are the thirty-seven dharmas on the side of awakening, ten powers, four fearlessnesses, four detailed and thorough knowledges, three gateways to liberation, up to the eighteen distinct attributes of a buddha. Those are said to be phenomena not shared in common.

“Bodhisattva great beings practicing the perfection of wisdom should train in nonattachment to all phenomena that are empty of their own marks, and in their nonexistence, by not constructing any phenomena and not entertaining any ideas about them.^[196] They should know all phenomena in a nondual way.”

Then venerable Subhūti said to the Lord, F.117.a “Lord, you say ‘bodhisattva great beings.’ Why do you say ‘bodhisattva great beings’?”

The Lord replied, “Subhūti, they will become the foremost^[197] of a great mass of beings, a great collection^[198] of groups of beings; therefore, they are said to be ‘bodhisattva great beings.’ ”

“Lord, who are the great mass of beings, the collection of groups of beings of whom bodhisattva great beings will become foremost?” asked Subhūti.

The Lord replied, “Subhūti, those said to be the great assembly of beings are those at the Gotra level, those at the Aṣṭamaka level, stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, bodhisattvas with the first production of the thought, up to bodhisattva great beings standing on the irreversible level. Subhūti, those are said to be the great mass of beings, the great collection of groups of beings. Bodhisattva great beings will become the foremost of them.

“There bodhisattva great beings, having produced the vajra-like thought, should become the foremost of a great mass of beings, of a great collection of groups of beings.”

“Lord, what is the production of the vajra-like thought?” asked Subhūti.

The Lord replied, “Subhūti, here bodhisattva great beings produce such thoughts as these: ‘I must buckle on armor for the sake of all beings in infinite saṃsāra’; ‘I must give away all my personal possessions’; ‘I must adopt the same attitude of mind toward all beings’; ‘I must lead all beings to nirvāṇa by means of the three vehicles’; ‘I must understand that F.117.b even having led all beings to nirvāṇa, still there are no beings at all in nirvāṇa,^[199] and all phenomena are not produced and do not stop’; ‘I must practice the six perfections with the unmixed^[200] thought of the knowledge of all aspects’; ‘I must train in the all-pervasive, thoroughly established realization of dharmas’; and ‘I must train in order to awaken to finding and producing within myself all dharmas in accord with one principle, up to in order to awaken to finding and producing within myself infinite dharmas.’ They produce such thoughts, and that, Subhūti, is the bodhisattva great beings’ production of the vajra-like thought, abiding in which they become the foremost of a great mass of beings, of a great collection of groups of beings, and they do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings produce such a thought as this: ‘Whatever feelings of suffering beings in hell, in the animal world, and in the world of Yama experience, I must experience those feelings of suffering for them.’ They produce that thought.

“There bodhisattva great beings should produce a higher thought like this: ‘Until those beings are in complete nirvāṇa, in the element of nirvāṇa without any aggregates left behind, I must, even for the sake of one being,^[201] experience the suffering of beings in hells for many hundreds of thousands of one hundred million billion eons, and through such means, until those beings are in complete nirvāṇa, in the element of nirvāṇa without any aggregates left behind, I must, for the sake of all beings, experience the suffering of beings in hells. Afterward, having set down wholesome roots, F.118.a having accumulated equipment for hundreds of thousands of one hundred million billion eons, I must fully awaken to unsurpassed, perfect, complete awakening for my own sake.’ They should produce that thought. That, Subhūti, is the bodhisattva great beings’ production of the vajra-like thought, abiding in which they become the foremost of a great mass of beings, of a great collection of groups of beings.

“Furthermore, Subhūti, bodhisattva great beings should constantly and always cultivate a prodigious thought, the thought on account of which they become the foremost of all beings. There the bodhisattva great beings’ prodigious thought is that from their first production of that thought onward they will not have a greedy thought, will not have a hateful thought, will not have a confused thought, will not have a violent thought, and will not have a śrāvaka or pratyekabuddha thought. That, Subhūti, is the bodhisattva great beings’ prodigious thought on account of which they become the foremost of all beings, but without falsely projecting anything.

“Furthermore, Subhūti, bodhisattva great beings should have an unshakable thought. There the bodhisattva great beings’ unshakable thought is that their attention connected with the knowledge of all aspects does not falsely project anything. That, Subhūti, is the bodhisattva great beings’ unshakable thought.

“Furthermore, Subhūti, bodhisattva great beings should think to be of benefit and bring happiness to all beings. There, the bodhisattva great beings’ thought to be of benefit and bring happiness is that they protect all beings and do not give up on all beings, but without falsely projecting anything. That, Subhūti, is the bodhisattva great beings’ thought to be of benefit F.118.b and bring happiness.

“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that become the foremost of all beings, and they do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings must constantly and always want Dharma, enjoy Dharma, delight in Dharma, and be preoccupied with being delighted by Dharma. In regard to that, what is Dharma? It is this: the unbroken unity of all dharmas.

“What is it to want Dharma? It is to hope for and want Dharma. That is called to want Dharma.

“What is it to enjoy Dharma? It is to enjoy and take pleasure in Dharma. That is called to enjoy Dharma.

“What is it to delight in Dharma? It is to behold good qualities and benefits in Dharma. That is called to delight in Dharma.

“What is it to be preoccupied with being delighted^[202] by Dharma? It is to meditate on and greatly increase just that Dharma. That is called to be preoccupied with being delighted by Dharma.

“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that become the foremost of a great mass of beings, of a great collection of groups of beings and they do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should stand in inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should stand in the thirty-seven dharmas on the side of awakening, and in the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up toF.119.a the eighteen distinct attributes of a buddha, and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should abide in the vajropama meditative stabilization, up to^[203] abide in the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, having stood in those dharmas, become the foremost of a great mass of beings, of a great collection of groups of beings. Hence, bodhisattvas are said to be great beings.

Chapter 12: Elimination of Views

Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”

“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”

Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view F.119.b of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”

Then venerable Subhūti asked venerable Śāriputra, “What causes bodhisattva great beings to have a view about form, and to have a view about feeling, perception, volitional factors, and consciousness, up to to have a view about the distinct attributes of a buddha?”

“Venerable Subhūti,” replied Śāriputra, “bodhisattva great beings practicing the perfection of wisdom without skill in means apprehend form, and by way of apprehending it produce a view about it. Similarly, they apprehend feeling … perception … volitional factors … and consciousness, and by way of apprehending it produce a view about it, up to they apprehend the distinct attributes of a buddha, and by way of apprehending them produce a view about them. That, venerable Subhūti, causes bodhisattva great beings to have a view about form, up to have a view about the distinct attributes of a buddha, whereas bodhisattva great beings practicing the perfection of wisdom with skillful means reveal the Dharma by way of not apprehending anything, F.120.a to eliminate those views.”

Then venerable Subhūti said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Subhūti, be confident in your readiness to speak!” replied the Lord.

Subhūti then explained, “Lord, because they are unattached even to that unequaled thought of awakening without outflows, a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas, in that sense bodhisattvas are said to be great beings. And why? Because that thought of all-knowing is a thought that is without outflows and does not belong in the three realms^[205]—and even to that thought of all-knowing that is without outflows and does not belong they are unattached. That is why they are counted as great beings.”^[206]

Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, what is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas?”

“Venerable Śāriputra,” replied Subhūti, “here after the production of the first thought of awakening they do not see either the production or stopping of any dharma at all—they do not see its decrease, increase, coming, going, defilement, or purification. Venerable Śāriputra, that thought in which there is no production, no stopping, no decrease, no increase, no coming, no going, no defilement, and no purification—in F.120.b which there is no śrāvaka thought, no pratyekabuddha thought, no bodhisattva thought, and no perfectly complete buddha thought—that, Venerable Śāriputra, is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.”

Śāriputra then said, “Venerable Subhūti, you said, ‘Even to that thought of all-knowing that is without outflows and does not belong they are unattached.’ Venerable Subhūti, would not form, then, also be unattached? Would not feeling, perception, volitional factors, and consciousness also be unattached?”

“Venerable Śāriputra,” replied Subhūti, “form is also unattached. Feeling, perception, volitional factors, and consciousness are also unattached. The thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the distinct attributes of a buddha are also unattached.”

Śāriputra then said, “Venerable Subhūti, you said, ‘That thought of all-knowing is without outflows and does not belong in the three realms.’ Venerable Subhūti, would not the thought of ordinary foolish beings, then, because it is empty of a basic nature, also be without outflows and not belong? Would not the śrāvakas’ and pratyekabuddhas’ thought, and the thought of lord buddhas, then, because they are empty of a basic nature, also be without outflows and not belong?”

“Exactly so, Venerable Śāriputra,” replied Subhūti.

Śāriputra then asked, “Venerable Subhūti, would not form, because it is empty of a basic nature, also be without outflows and not belong? F.121.a Would not feeling, perception, volitional factors, and consciousness, because they are empty of a basic nature, also be without outflows and not belong?”

“Exactly so, Venerable Śāriputra,” replied Subhūti.

Śāriputra then asked, “Venerable Subhūti, would not the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, also be without outflows and not belong?”

“Exactly so, Venerable Śāriputra,” replied Subhūti. “The thought of ordinary foolish beings, because it is empty of a basic nature, is without outflows and does not belong. All śrāvaka and pratyekabuddha thought, and the thought of lord buddhas, because it is empty of a basic nature, is also without outflows and does not belong. Form, because it is empty of a basic nature, also is without outflows and does not belong, up to consciousness, because it is empty of a basic nature, is also without outflows and does not belong. The thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, are also without outflows and do not belong.”

Śāriputra then said, “Venerable Subhūti, you said ‘unattached even to that thought because it is no thought.’^[207] Venerable Subhūti, would not no-form, then, also be unattached to form?^[208] Would not no-feeling also be unattached to feeling? Would not no-perception also be unattached to perception? Would not no-volitional factors also be unattached to volitional factors? And would not no-consciousness F.121.b also be unattached to consciousness?”

“Exactly so, Venerable Śāriputra,” replied Subhūti.

Śāriputra then asked, “Venerable Subhūti, would not no-thirty-seven dharmas on the side of awakening, then, also be unattached to the thirty-seven dharmas on the side of awakening, up to would not no-distinct attributes of a buddha also be unattached to the distinct attributes of a buddha?”

“Exactly so, Venerable Śāriputra,” replied Subhūti. “It is exactly as you say. No-form is unattached to form. No-feeling … no-perception … no-volitional factors … and no-consciousness is also unattached to consciousness. No-constituents … no-sense fields … no-dependent originations … no-dharmas on the side of awakening … no-powers … no-fearlessnesses … no-detailed and thorough knowledges … up to and no-distinct attributes of a buddha are unattached to the distinct attributes of a buddha.

“Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality, even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.

Chapter 13: The Six Perfections

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”

“Pūrṇa, be confident in your readiness to speak,” replied the Lord.

Pūrṇa then said, “Lord, those beings are armed with great armor, F.122.a those beings have set out in a Great Vehicle, and those beings have mounted on a Great Vehicle. It is in this sense, Lord, that bodhisattvas are said to be great beings.”

Then venerable Śāriputra asked venerable Pūrṇa Maitrāyaṇī­putra, “Venerable Pūrṇa, to what extent^[209] is it said that bodhisattva great beings are ‘armed with great armor’?”

“Venerable Śāriputra,” replied Pūrṇa, “here bodhisattva great beings do not practice for awakening for a partial number of beings and do not, having stood in the perfection of giving, give gifts for them, but rather they practice the perfection of giving and give gifts for the sake of all beings. They do not, having stood in the perfection of morality, protect morality for a partial number of beings, but rather they practice the perfection of morality and protect morality for the sake of all beings. They do not, having stood in the perfection of patience, cultivate patience for a partial number of beings, but rather they practice the perfection of patience and cultivate patience for the sake of all beings. They do not, having stood in the perfection of perseverance, exert themselves vigorously for a partial number of beings, but rather they practice the perfection of perseverance and exert themselves vigorously for the sake of all beings. They do not, having stood in the perfection of concentration, generate concentration for a partial number of beings, but rather they practice the perfection of concentration and generate concentration for the sake of all beings. And they do not, having stood in the perfection of wisdom, cultivate wisdom for a partial number of beings, but rather they practice the perfection of wisdom and cultivate wisdom for the sake of all beings.

“Bodhisattva great beings F.122.b do not carve out a certain section of beings and buckle on armor just for them, thinking, ‘I have to lead just this many into the element of nirvāṇa without any aggregates left behind; this many I do not have to lead to nirvāṇa. I have to establish just this many in awakening; this many I do not have to establish in awakening.’ On the contrary, bodhisattva great beings buckle on armor for all beings. They think, ‘I myself have to complete the perfection of giving, and I have to connect all beings with the perfection of giving. Similarly, I myself have to complete the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom, and I have to connect all beings with the perfection of wisdom.’^[210]

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of giving give gifts with objects of attention not connected with śrāvakas and pratyekabuddhas but with attention connected with the knowledge of all aspects and, having made that wholesome root into something shared in common by all beings, grow it^[211] into unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the perfection of giving armor of bodhisattvas, great beings practicing the perfection of giving.^[212]

“Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings practicing the perfection of giving with attention connected with the knowledge of all aspects do not dedicate it to the level of śrāvakas or pratyekabuddhas. That, Venerable Śāriputra, is the perfection of morality armor of gift-giving bodhisattva great beings practicing the perfection of giving. F.123.a

“Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects have forbearance for and belief in those phenomena. That is the perfection of patience armor of gift-giving bodhisattva great beings practicing the perfection of giving.

“Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects do not slack in perseverance. That is the perfection of perseverance armor of gift-giving bodhisattva great beings practicing the perfection of giving.

“Furthermore, Venerable Śāriputra, gift-giving bodhisattva great beings with attention connected with the knowledge of all aspects make their minds one-pointed without providing an opportunity for thoughts connected with śrāvakas or pratyekabuddhas. That is the perfection of concentration armor of gift-giving bodhisattva great beings practicing the perfection of giving.

“Furthermore, Venerable Śāriputra, because gift-giving bodhisattva great beings have only that as their focus and have attended to the perception that all dharmas are conjured up, they do not apprehend a giver, do not apprehend giving, and do not apprehend a recipient. That is the perfection of wisdom armor of gift-giving bodhisattva great beings practicing the perfection of giving.

“Venerable Śāriputra, when bodhisattva great beings with attention connected with the knowledge of all aspects do not grasp a causal sign^[213] of those perfections and do not apprehend them, you should know, Venerable Śāriputra, that bodhisattva great beings practicing the perfection of wisdom like that are armed with great armor. F.123.b

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality standing with attention connected with the knowledge of all aspects give gifts and, having made that into something shared in common by all beings, dedicate it to unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the perfection of morality.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality do not hanker after even śrāvaka or pratyekabuddha levels, not to mention the level of an ordinary person. That is the perfection of morality of bodhisattva great beings practicing the perfection of morality.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality with attention connected with the knowledge of all aspects have forbearance for and belief in doing those things. That is the perfection of patience of bodhisattva great beings practicing the perfection of morality.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality with attention connected with the knowledge of all aspects do not slack in perseverance and do not tense up. That is the perfection of perseverance of bodhisattva great beings practicing the perfection of morality.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality abide with attention connected with the knowledge of all aspects without providing an opportunity for thoughts connected with śrāvakas or pratyekabuddhas, and having made the mind^[214] they have produced into something shared in common by all beings, dedicate it to unsurpassed, perfect, complete awakening. F.124.a That is the perfection of concentration of bodhisattva great beings practicing the perfection of morality.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of morality abiding with attention connected with the knowledge of all aspects attend to the perception that all dharmas are conjured up. They do not falsely project and apprehend morality because of its emptiness of a basic nature. That is the perfection of wisdom of bodhisattva great beings practicing the perfection of morality.

“Venerable Śāriputra, because bodhisattva great beings practicing the perfection of morality like that incorporate all six perfections, they are said to be armed with great armor.

“Furthermore, Venerable Śāriputra, bodhisattva great beings practicing the perfection of patience with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the perfection of giving armor of bodhisattva great beings practicing the perfection of patience.

“The perfection of morality, perfection of perseverance, and perfection of concentration when practicing the perfection of patience are similar.

“Furthermore, Venerable Śāriputra, in order to fully accomplish all the buddhadharmas and bring all beings to maturity through wisdom, bodhisattva great beings practicing the perfection of patience with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, having made F.124.b those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the perfection of wisdom of bodhisattva great beings practicing the perfection of patience.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of perseverance with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the perfection of perseverance.

“The perfection of morality, perfection of patience, and perfection of concentration when practicing the perfection of perseverance are similar.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of perseverance with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, cultivate the perfection of wisdom and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That is the perfection of wisdom of bodhisattva great beings practicing the perfection of perseverance.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of concentration with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That is the perfection of giving of bodhisattva great beings practicing the perfection of perseverance.

“The perfection of morality, perfection of patience, and perfection of perseverance when practicing the perfection of concentration are similar.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of concentration, cultivating the perfection of wisdom, attend to the perception that all dharmas are conjured up. With objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, they make those wholesome roots into something shared in common by all beings, and they grow them into unsurpassed, perfect, F.125.a complete awakening. That is the perfection of wisdom of bodhisattva great beings practicing the perfection of concentration.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, give gifts with the purity of the three spheres^[215] and, having made those wholesome roots into something shared in common by all beings, grow them into unsurpassed, perfect, complete awakening. That is the perfection of giving of bodhisattva great beings practicing the perfection of wisdom.

“The perfection of patience, perfection of perseverance, and perfection of concentration when practicing the perfection of wisdom are similar.

“Furthermore, Venerable Śāriputra, bodhisattva great beings standing in the perfection of wisdom, cultivating F.125.b the perfection of wisdom, attend to the perception that all dharmas are like an illusion, a dream, an apparition, an echo, a reflection in the mirror, and a magical creation. Standing with objects of attention not connected with śrāvakas and pratyekabuddhas, but with attention connected with the knowledge of all aspects, they make those wholesome roots into something shared in common by all beings and grow them into unsurpassed, perfect, complete awakening. That is the perfection of wisdom of bodhisattva great beings practicing the perfection of wisdom.

“Thus, Venerable Śāriputra, bodhisattva great beings standing in each of the six perfections perfect all six perfections.

“Furthermore, Venerable Śāriputra, bodhisattva great beings become absorbed in the concentrations but do not dwell on the experience, are not captured by them, and are not reborn under their power. They become absorbed in the immeasurables and formless absorptions but do not dwell on the experience, are not captured by them, and are not reborn under their power. That, Venerable Śāriputra, you should know is the bodhisattva great beings’ perfection of wisdom endowed with skillful means.

“Furthermore, Venerable Śāriputra, bodhisattva great beings dwell in a vision of isolation and dwell in a vision of emptiness, signlessness, and wishlessness in the concentrations, the immeasurables, and the formless absorptions but still do not actualize the very limit of reality. Venerable Śāriputra, that is the great skillful-means armor of bodhisattva great beings practicing the perfection of wisdom. In that way bodhisattva great beings, Venerable Śāriputra, F.126.a are said to be armed with great armor.

“Venerable Śāriputra, the lord buddhas standing in the ten directions also cry out with cries of delight and raise their voices in praise of bodhisattva great beings thus armed with great armor, announcing their titles, saying the names of those bodhisattvas out loud, and proclaiming, ‘A bodhisattva great being armed with great armor in such-and-such a world system is bringing beings to maturity and purifying a buddhafield.’ ”

Śāriputra then asked, “Venerable Pūrṇa, to what extent have bodhisattva great beings set out in a great vehicle, and what is the bodhisattva great beings’ Great Vehicle?”^[216]

“Venerable Śāriputra,” replied Pūrṇa, “here when bodhisattva great beings who practice the six perfections are practicing the perfection of giving, they complete and dwell in the first concentration, where there is detachment from sense objects and detachment from wrong, unwholesome dharmas, and have applied thought and have sustained thought and joy and happiness born of detachment. Similarly, they attain and dwell in the second, third, and fourth concentrations.

“They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated. Similarly, they dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, nondual mind endowed with compassion, endowed with joy, and endowed with equanimity without enmity, unrivaled, not harmful, F.126.b and well cultivated.

“Similarly, they attain and dwell in the station of endless space, the station of endless consciousness, the station of nothing-at-all, and the station of neither perception nor nonperception.

“Those are the concentrations, immeasurables, and formless absorptions of bodhisattva great beings. When bodhisattva great beings who practice the perfection of giving set out into and arise from those concentrations, immeasurables, and formless absorptions, they make those wholesome roots into something shared in common by all beings as well, and they grow them into unsurpassed, perfect, complete awakening.”

Construe when practicing the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration as above.

“Furthermore, Venerable Śāriputra, bodhisattva great beings who practice the perfection of wisdom become absorbed in the four concentrations, the four immeasurables, and the four formless absorptions. When bodhisattvas dwell in those concentrations, those immeasurables, and those formless absorptions, becoming absorbed into and arising from those concentrations, immeasurables, and formless absorptions, they pay attention to the attributes, tokens, and signs of space.^[217] Practicing the perfection of wisdom, with attention connected with the knowledge of all aspects, they make those wholesome roots, and others as well, into something shared in common by all beings, and F.127.a they grow them into unsurpassed, perfect, complete awakening. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, bodhisattva great beings dwell having pervaded one direction, up to dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated. And similarly, Venerable Śāriputra, bodhisattva great beings dwell having pervaded one direction, up to dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with compassion, endowed with joy, and similarly endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated. That is said to be the bodhisattva great beings’ meditative stabilization.

“Furthermore, bodhisattva great beings with a mind connected with the knowledge of all aspects, preceded by great compassion, explain and demonstrate, illuminate, reveal, and make clear the concentrations, immeasurables, and formless absorptions to others in order to destroy the afflictions of all beings, properly demonstrating the experience of and faults in them, and the release from them. This is the bodhisattva great beings’ perfection of giving.

“With just that attention connected with the knowledge of all aspects, they do the suppressing meditation on the first, up to the fourth concentration, standing in the first, up toF.127.b the fourth concentration—that is, they do not provide an opportunity for the production of other thoughts connected with śrāvaka thoughts or with pratyekabuddha thoughts. This is the bodhisattva great beings’ untarnished perfection of morality.

“Bodhisattva great beings dwelling with just that attention connected with the knowledge of all aspects think, ‘I will teach the Dharma in order to put an end to the afflictions of all beings.’ The enjoyment, toleration, investigation, understanding of, and pondering on that attention is the bodhisattva great beings’ perfection of patience.

“Furthermore, Venerable Śāriputra, bodhisattva great beings with that attention connected with the knowledge of all aspects make all the wholesome roots into something shared in common by all beings, and they grow them into the knowledge of all aspects without relaxing their perseverance. That is the bodhisattva great beings’ perfection of perseverance.

“When bodhisattva great beings with that attention connected with the knowledge of all aspects become absorbed in and emerge from all those concentrations, deliverances, meditative stabilizations, and absorptions and, without falling to the śrāvaka level or pratyekabuddha level, also make the wholesome roots into something shared in common by all beings and grow them into the knowledge of all aspects, that is the bodhisattva great beings’ perfection of concentration.

“When bodhisattva great beings with that attention connected with the knowledge of all aspects understand analytically the branches of the first concentration and the branches of the second, of the third, and of the fourth concentration in their impermanent F.128.a aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, and wishless aspect, that is the bodhisattva great beings’ perfection of wisdom.

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle that is the six perfections,^[218] and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is fully meditating on the thirty-seven dharmas on the side of awakening, fully meditating on the meditative stabilizations on emptiness, signlessness, and wishlessness that are gateways to liberation, and fully meditating on the powers, the fearlessnesses, up to and the eighteen distinct attributes of a buddha. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, bodhisattva great beings become absorbed in the meditative stabilization on loving-kindness and become dedicated to the thought ‘I will protect all beings’; become absorbed in the meditative stabilization on compassion and dedicated to empathy and compassion for all beings; become absorbed in the meditative stabilization on joy and dedicated to the thought ‘I will free all beings’; and become absorbed in the meditative stabilization on equanimity and dedicated to putting an end to the outflows of all beings. That, Venerable Śāriputra, is the perfection of giving of bodhisattva great beings practicing the immeasurables.

“When bodhisattva great beings F.128.b become absorbed in and emerge from those attributes, tokens, and signs of those concentrations and immeasurables and dedicate it not to the śrāvaka and pratyekabuddha level but only to the knowledge of all aspects, that is the untarnished perfection of morality of bodhisattva great beings practicing the immeasurables.

“When bodhisattva great beings stand in those concentrations, immeasurables, and formless absorptions without mixing them up and do not hanker after the śrāvaka level or the pratyekabuddha level, or both of them, but tolerate and accept the knowledge of all aspects, that is the perfection of patience of bodhisattva great beings practicing the immeasurables.

“When bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects do not give up the endeavor to abandon unwholesome dharmas and fully complete wholesome dharmas, that is the perfection of perseverance of bodhisattva great beings practicing the immeasurables.

“When bodhisattva great beings become absorbed in those concentrations, in those immeasurables, and even in those formless absorptions but are not reborn under the power of the concentrations, immeasurables, or formless absorptions, do not dwell on the experience of them, and are not captured by them, that is the perfection of concentration of bodhisattva great beings practicing the immeasurables.

“When bodhisattva great beings with attention connected with the knowledge of all aspects become absorbed in and emerge again from those concentrations, immeasurables, and formless absorptions, understanding analytically F.129.a their impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, and wishless aspect but without entering into the secure state of a śrāvaka, and without entering into the secure state of a pratyekabuddha either, that is the perfection of wisdom of bodhisattva great beings.^[219]

“That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is a knowledge of inner emptiness by way of not apprehending anything, up to a knowledge of the emptiness that is the nonexistence of an intrinsic nature by way of not apprehending anything. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is the knowledge of all dharmas that is an unscattered thought in meditative equipoise. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is where knowledge that ‘it is permanent’ does not happen, and where knowledge that ‘it is impermanent,’ ‘it is happiness,’ ‘it is suffering,’ it has a self,’ ‘it is selfless,’ ‘it is calm,’ ‘it is not calm,’ ‘it is empty,’ ‘it is not empty,’ ‘it has a sign,’ ‘it is signless,’ it is wished for,’ and ‘it is wishless’ F.129.b does not happen, and that again by way of not apprehending anything. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is where knowledge does not happen at a time in the past, where knowledge does not happen at a time in the future, where knowledge does not happen in the present time, and yet where they are also not non-knowers of the three time periods,^[220] and that again by way of not apprehending anything. That, Venerable Śāriputra, is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is where knowledge does not happen in the desire realm, where knowledge does not happen in the form realm or the formless realm, and yet where they are also not non-knowers of the desire realm, form realm, and formless realm, and that again, Venerable Śāriputra, by way of not apprehending anything. That is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.

“Furthermore, Venerable Śāriputra, the bodhisattva great beings’ Great Vehicle is where knowledge of ordinary dharmas does not happen; where knowledge of extraordinary dharmas, of dharmas with outflows and without outflows, and of compounded and uncompounded dharmas does not happen; and yet where they are also not non-knowers of ordinary dharmas, and are not non-knowers of extraordinary dharmas, of dharmas with outflows and without outflows, of compounded and uncompounded dharmas, and that again, F.130.a Venerable Śāriputra, by way of not apprehending anything. That is the bodhisattva great beings’ Great Vehicle, and in that way bodhisattva great beings have set out in the Great Vehicle.”

Then venerable Śāriputra asked venerable Pūrṇa Maitrāyaṇī­putra, “Venerable Pūrṇa, to what extent has a bodhisattva great being mounted^[221] on the Great Vehicle?”

Pūrṇa said, “Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom mount up on^[222] the perfection of giving. They do not apprehend a perfection of giving, they do not apprehend a bodhisattva, and they do not apprehend a recipient. It is said that bodhisattva great beings have ‘mounted up on the perfection of giving’ by way of not apprehending anything in that way. They have mounted up on the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration like that as well. Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom mount up on the perfection of wisdom. They do not apprehend a perfection of wisdom, they do not apprehend a bodhisattva, and they do not apprehend attention. Venerable Śāriputra, it is said that bodhisattva great beings have ‘mounted up on the perfection of wisdom’ by way of not apprehending anything in that way.

“Furthermore, Venerable Śāriputra, here bodhisattva great beings meditate on inner emptiness with a thought connected with the knowledge of all aspects without any admixture because of the investigation of the meditation,^[223] and that meditation, again, by way of not apprehending anything. They meditate up to on the emptiness that is the nonexistence of an intrinsic nature with a thought connected with the knowledge of all aspects without any admixture F.130.b because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. Venerable Śāriputra, it is said that bodhisattva great beings have ‘mounted up on the Great Vehicle’ in that way.

“Furthermore, Venerable Śāriputra, bodhisattva great beings meditate on the thirty-seven dharmas on the side of awakening with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. They meditate on the meditative stabilizations on emptiness, signlessness, and wishlessness with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. They meditate on the ten powers, four fearlessnesses, four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha with thoughts connected with the knowledge of all aspects without any admixture because of the investigation of the meditation, and that meditation, again, by way of not apprehending anything. Venerable Śāriputra, it is said that bodhisattva great beings have ‘mounted up on the Great Vehicle’ in that way.

“Furthermore, Venerable Śāriputra, bodhisattva great beings know that bodhisattva is just a convention because beings cannot be found;^[224] that form is just a name because form cannot be found; up to that feeling…, perception…, volitional factors…, and consciousness is just a name because consciousness cannot be found; that eye is just a name because eye cannot be found; up to that thinking mind is just a name because thinking mind cannot be found, and so too with the constituents, F.131.a sense fields, dependent origination, thirty-seven dharmas on the side of awakening, ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. They know that inner emptiness is just a name because inner emptiness cannot be found, up to that emptiness that is the nonexistence of an intrinsic nature is just a name because the emptiness that is the nonexistence of an intrinsic nature cannot be found; that buddhadharma is just a name because a buddhadharma cannot be found; that suchness…, the true nature of dharmas…, the dharma-constituent…, the certification of dharmas…, and the very limit of reality is just a name because the very limit of reality cannot be found; and that awakening … and buddha is just a name because a buddha cannot be found. Venerable Śāriputra, it is said that bodhisattva great beings have ‘mounted up on the Great Vehicle’ in that way.

“Furthermore, Venerable Śāriputra, because they have completed the clairvoyances, bodhisattva great beings from the first thought of awakening up until sitting at the site of awakening bring beings to maturity, roam from buddhafield to buddhafield, and with whatever worship and attendance is suitable, in whichever the buddhafield, they respect, revere, honor, and worship the lord buddhas. They hear just this—that is, the Great Vehicle doctrine—from those lord buddhas, and mounted on this Great Vehicle they pass on from buddhafield to buddhafield, purify a buddhafield, and bring beings to maturity. But they have no notion of a buddhafield, and they have no notion F.131.b of beings either. They stand on the nondual ground, intentionally appropriate whatever sort of body is able to look after the needs of beings, and until they gain the knowledge of a knower of all aspects, they are never separated from that vehicle. And having gained the knowledge of a knower of all aspects, they turn the wheel of the Dharma that all śrāvakas and pratyekabuddhas, and the world with its gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts, cannot turn. When they have fully awakened to unsurpassed, perfect, complete awakening, the lord buddhas living in as many worlds in the eastern direction as there are sand particles in the Gaṅgā River raise their voices in praise of them, proclaiming their glory and making this proclamation:^[225] ‘In such-and-such a vast world system the bodhisattva great being so-and-so, having mounted up onto the Great Vehicle, has gained the knowledge of all aspects, and having gained the knowledge of all aspects has turned the wheel of Dharma.’

Similarly the lord buddhas living in as many worlds as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, raise their voices in praise of them, proclaiming their glory and making this proclamation: ‘In such-and-such a world system the bodhisattva great being so-and-so, having mounted up onto the Great Vehicle, has gained the knowledge of all aspects, and having gained the knowledge of all aspects has turned the wheel of Dharma.’ Venerable Śāriputra, it is said that bodhisattva great beings F.132.a have ‘mounted up onto the Great Vehicle’ in that way.”

Chapter 14: Neither Bound nor Freed

Then venerable Subhūti inquired of the Lord, “Lord, you say ‘armed with great armor’ again and again. Lord, to what extent are bodhisattva great beings armed with great armor?”

The Lord said, “Subhūti, here bodhisattva great beings, having become armed with great armor—that is, armed with perfection of giving armor, and armed with perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom armor; armed with applications of mindfulness armor, and armed with right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path armor; armed with inner emptiness armor, up to armed with emptiness that is the nonexistence of an intrinsic nature armor; and armed with powers armor, armed with fearlessnesses armor, armed with detailed and thorough knowledges armor, and armed with distinct attributes of a buddha armor—and having become armed with the armor of the knowledge of all aspects and the body of a buddha, they pervade world systems in the great billionfold world system with light and shake the earth. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas F.132.b say, ‘I bow to you, tathāgata, worthy one, perfectly complete Buddha!’ proclaiming the name out loud, and then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and can be pleased they take birth in those world systems, reborn as gods and humans.

“Similarly, beings emerge from animal dwellings and the world of Yama and are reborn wherever lord buddhas are standing.

“Similarly, they pervade with light as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, below and above, and they shake them in the six ways. Having blown out all the fires in the hell dwellings, extinguished the sufferings of the beings in the hells, and caused them to know their suffering is extinguished, those bodhisattvas say ‘I bow to you, tathāgata, worthy one, perfect complete Buddha!’ proclaiming the name out loud. Then those beings in the hells, having heard the sound buddha, find pleasure and mental happiness. They emerge from those hells just because of that pleasure and mental happiness, and wherever lord buddhas are standing and can be seen and attended to, they take birth in those world systems, reborn as gods and humans.

“Similarly, those beings die in animal dwellings and the world of Yama F.133.a and take birth in whichever world systems lord buddhas are standing.

“Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up the hells, animal dwellings, and the worlds of Yama in front of a gathering of beings at the junction of two main roads, and having conjured them up were they to proclaim to those beings the word ‘Buddha,’ the word ‘Dharma,’ and the word ‘Saṅgha,’ then, when those they have conjured up have emerged from those hells, animal dwellings, and the worlds of Yama because of the word Buddha, the word Dharma, and the word Saṅgha, Subhūti, what do you think, would that magician or magician’s apprentice have caused any beings to emerge from the hells, animal dwellings, or the worlds of Yama?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings have released beings from the three terrible forms of life in an unbounded, infinite number of world systems, still no beings at all have been released. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas.^[226] Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings stand in the perfection of giving and armed with great armor conjure up a great billionfold world system made of beryl. F.133.b Having conjured up a great billionfold world system made of beryl, they conjure up a splendid array of a wheel-turning emperor. Having conjured up a splendid array of a wheel-turning emperor, they give food to those seeking food, and similarly they give drink, clothes, transport, perfume, flower garlands, flowers, incense, creams, powders, requirements, houses, bedding, shawls, and requirements for sustaining themselves, as well as medicines, gold, silver, jewels, gems, corals, conch shells, crystals, pearls, and ornaments—whatever requirements are appropriate. Having given food to those seeking food, up to and having given whatever requirements are appropriate, they then teach those beings the Dharma—that is, just this Dharma conjoined with the six perfections—and, having heard that exposition of the Dharma those beings, never become separated from the six perfections right up until they fully awaken to unsurpassed, perfect, complete awakening.

“To illustrate further, Subhūti, suppose a clever magician or magician’s apprentice were to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and given food to those seeking food, up to and given whatever requirements are appropriate. What do you think, Subhūti, would that magician or magician’s apprentice have given anything to anybody?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings conjure up a splendid array of a wheel-turning emperor and give food to those seeking food, up to give whatever requirements are appropriate, still they do not give anything to any being. F.134.a And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings stand in the perfection of morality and intentionally take birth. Born in the family of a wheel-turning emperor, they stand in that wheel-turning majesty, establish beings in the ten wholesome actions, establish beings in the four concentrations, the four immeasurables, and the four formless absorptions, up to establish beings in the thirty-seven dharmas on the side of awakening, and those beings never become separated from that teaching right up until they fully awaken to unsurpassed, perfect, complete awakening.

“To illustrate, Subhūti, suppose a clever magician or magician’s apprentice were to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and established them in the ten wholesome actions, up to established them in the eighteen distinct attributes of a buddha. What do you think, Subhūti, would that magician or magician’s apprentice have established any beings in the ten wholesome actions, up to would they have established them in the eighteen distinct attributes of a buddha?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings establish an unbounded, infinite number of beings in the ten wholesome actions, up to establish them in the eighteen distinct attributes of a buddha, still they do not establish any beings F.134.b in the ten wholesome actions, up to they do not establish any beings in the eighteen distinct attributes of a buddha. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of patience cause beings to engage in the perfection of patience and establish them in it. And how, Subhūti, do bodhisattva great beings standing in the perfection of patience cause beings to engage in the perfection of patience and establish them in it? Subhūti, after bodhisattva great beings have produced their first thought of awakening they arm themselves with great armor in this way: they think, ‘Even if all beings deal me a blow with a stick, a stone, their fists, a knife, or a sword,^[227] I will not let myself feel any sort of mental anguish,’ and they also establish all beings in such patience.

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to engage in the perfection of patience and established them in it, what do you think, Subhūti, would that magician or magician’s apprentice have established any beings in the perfection of patience?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings establish an unbounded, infinite number of beings in the perfection of patience, still they do not establish any beings in the perfection of patience. And why? Because, Subhūti, this is just the way things are, given the illusory nature F.135.a of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of perseverance cause beings to take up, enter into, and be established in the perfection of perseverance. And how, Subhūti, do bodhisattva great beings standing in the perfection of perseverance cause beings to take up, enter into, and be established in the perfection of perseverance? Subhūti, here bodhisattva great beings standing in the perfection of perseverance with attention connected with the knowledge of all aspects cause beings to take up, enter into, and be established in physical and mental perseverance.^[228]

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in physical and mental perseverance, what do you think, Subhūti, would that magician or magician’s apprentice have caused any beings to take up, enter into, and be established in physical and mental perseverance?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings establish all beings in physical and mental perseverance, still they do not cause any beings to take up, enter into, and be established in physical and mental perseverance. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. F.135.b Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of concentration cause all beings to take up, enter into, and be established in the perfection of concentration. And how, Subhūti, do bodhisattva great beings standing in the perfection of concentration cause all beings to take up, enter into, and be established in the perfection of concentration? Subhūti, here bodhisattva great beings standing in the sameness of all dharmas do not consider any dharma to be wavering or not wavering. Subhūti, bodhisattva great beings stand in the perfection of concentration in that way, and they cause all beings to take up, enter into, and be established in the perfection of concentration like that. And those whom they have caused to take it up never become separated from that perfection of concentration, right up until they fully awaken to unsurpassed, perfect, complete awakening.

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the perfection of concentration, what do you think, Subhūti, would that magician or magician’s apprentice have caused any beings to take up, enter into, and be established in the perfection of concentration?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings F.136.a establish all beings in the perfection of concentration, still they do not cause any beings to take up, enter into, and be established in the perfection of concentration. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of wisdom cause all beings to take up, enter into, and be established in the perfection of wisdom. And how, Subhūti, do bodhisattva great beings standing in the perfection of wisdom cause all beings to take up, enter into, and be established in the perfection of wisdom? Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not apprehend the production, cessation, defilement, purification, proximity, or remoteness of any dharma. Subhūti, bodhisattva great beings stand in the perfection of wisdom in that way, and they cause all beings to take up, enter into, and be established in the perfection of wisdom like that.

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the perfection of wisdom, what do you think, Subhūti, would that magician or magician’s apprentice have caused any beings to take up, enter into, and be established in the perfection of wisdom?”

“No, Lord,” F.136.b answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings establish all beings in the perfection of wisdom, still they do not establish any beings in the perfection of wisdom. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore, Subhūti, bodhisattva great beings armed with great armor, having gone^[229] to as many world systems as there are sand particles in the Gaṅgā River to the east, in the same way they personally stand in the perfection of giving they cause the beings who are standing in those world systems to take up the perfection of giving, and to enter into and be established in it. Similarly, in the same way they personally stand in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, they also cause those beings to take up … up to the perfection of wisdom, and to enter into and be established in them. They teach the Dharma—that is, just this Dharma conjoined with the six perfections—and, having heard that Dharma, those beings never become separated from the six perfections, right up until they fully awaken to unsurpassed, perfect, complete awakening.

“Similarly, having gone to as many world systems as there are sand particles in the Gaṅgā River in each of the directions to the south, west, and north; the northeast, southeast, southwest, and northwest; and below and above, in the same way that they personally stand in the perfection of giving F.137.a they cause the beings who are standing in those world systems to take up the perfection of giving, and to enter into and be established in it. Similarly, in the same way they personally stand in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom they also cause those beings to take up … up to the perfection of wisdom, and to enter into and be established in them. They teach the Dharma—that is, just this Dharma conjoined with the six perfections—and, having heard that Dharma, those beings never become separated from the six perfections right up until they fully awaken to unsurpassed, perfect, complete awakening.

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and caused them to take up, enter into, and be established in the six perfections, what do you think, Subhūti, would that magician or magician’s apprentice have caused any beings to take up, enter into, and be established in the six perfections?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even though bodhisattva great beings establish all beings in as many world systems as there are sand particles in the Gaṅgā River to the east and in all ten directions in the six perfections, still they do not establish any beings in the six perfections. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said bodhisattva great beings are ‘armed with great armor’ in that way.

“Furthermore,F.137.b Subhūti, bodhisattva great beings, having become armed with great armor, stand with their thought connected with the knowledge of all aspects without giving an opportunity for the production of other thoughts, such as^[230] ‘I have to establish just this many in the perfection of giving; this many I do not have to establish. I have to establish just this many in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; this many I do not have to establish. I have to establish just this many in the applications of mindfulness; this many I do not have to establish. I have to establish just this many in … up to the eighteen distinct attributes of a buddha; this many I do not have to establish. I have to establish just this many in the result of stream enterer; this many I do not have to establish. I have to establish just this many in the result of once-returner; this many I do not have to establish. I have to establish just this many in the result of non-returner; this many I do not have to establish. I have to establish just this many in the state of a worthy one; this many I do not have to establish. I have to establish just this many in a pratyekabuddha’s awakening; this many I do not have to establish. I have to establish just this many in the knowledge of all aspects; this many I do not have to establish.’ On the contrary, they think, ‘I have to establish an unbounded, infinite number of beings in the six perfections, I have to establish them in the thirty-seven dharmas on the side of awakening, and I have to establish them in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha.

I have to establish them in the result of stream enterer, and I have to establish them in the result of once-returner, in the result of non-returner,F.138.a in the state of a worthy one, and in a pratyekabuddha’s awakening. I have to establish an unbounded, infinite number of beings in the knowledge of all aspects.’

“To illustrate, Subhūti, were a clever magician or magician’s apprentice to have conjured up a huge crowd of beings in front of a gathering of other beings at the junction of two main roads and to have produced the thought, ‘I have to establish an unbounded, infinite number of beings in the six perfections, I have to establish them in the applications of mindfulness, in the eightfold noble path, and I have to establish them in … up to the eighteen distinct attributes of a buddha; I have to establish them in the result of stream enterer, up to I have to establish them in the state of a worthy one, and in a pratyekabuddha’s awakening; I have to establish them in the knowledge of all aspects,’ what do you think, Subhūti, would that magician or magician’s apprentice have established any beings in the six perfections, up to established any beings in the knowledge of all aspects?”

“No, Lord,” answered Subhūti.

“Similarly, Subhūti,” said the Lord, “even if bodhisattva great beings were to produce the thought, ‘I have to establish an unbounded, infinite number of beings in the six perfections, up to the knowledge of all aspects furnished with the best of all aspects,’ they would not have produced a thought for the welfare of any being. And why? Because, Subhūti, this is just the way things are, given the illusory nature of dharmas. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.”

Subhūti then said, “The way I understand what you, Lord, have said is that those bodhisattva great beings should be understood to be armed with no armor^[231]F.138.b because all dharmas, given the illusory nature of dharmas, are empty of their own mark. And why? Because, Lord,form is empty of form, and because feeling … perception … volitional factors … and consciousness is empty of consciousness; because eyes are empty of eyes, and because ears … nose … tongue … body … and thinking mind is empty of thinking mind; because a form is empty of a form, and because a sound … a smell … a taste … a feeling … and a dharma is empty of a dharma; because eye consciousness is empty of eye consciousness, and because ear consciousness … nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness is empty of thinking-mind consciousness; because eye contact is empty of eye contact, and because ear contact … nose contact … tongue contact … body contact … and thinking-mind contact is empty of thinking-mind contact; because feeling that arises from the condition of eye contact is empty of feeling that arises from the condition of eye contact, and because feeling that arises from the condition of ear contact … feeling that arises from the condition of nose contact … feeling that arises from the condition of tongue contact … feeling that arises from the condition of body contact … and feeling that arises from the condition of thinking-mind contact is empty of feeling that arises from the condition of thinking-mind contact; because the perfection of giving is empty of the perfection of giving,up to the perfection of wisdom is empty of the perfection of wisdom; because inner emptiness is empty of inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature; because the applications of mindfulness are empty of the applications of mindfulness,up to the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha; and because, Lord, even a bodhisattva is empty of bodhisattva, and great armor is empty of great armor.

I understand that bodhisattva great beings are armed with no armor, Lord, through this one of many explanations.”F.139.a

Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. And why? Because, Subhūti, the knowledge of all aspects is not made, is not unmade, and does not occasion anything,^[232] and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything either.”

Subhūti then asked, “Why is the knowledge of all aspects not made, not unmade, and why does it not occasion anything? And why are those beings for whose sake bodhisattva great beings are armed with great armor not made, not unmade, and why do they not occasion anything?”

“Subhūti,” said the Lord, “given that you cannot apprehend a maker, the knowledge of all aspects is not made, not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are also not made, not unmade, and do not occasion anything. And why? Because, Subhūti, form is not made, not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are also not made, not unmade, and do not occasion anything.

“And why? Because, Subhūti,form does not make, does not unmake, and does not occasion anything, and feeling, perception, volitional factors, and consciousness do not make, do not unmake, and do not occasion anything; the eyes do not make, do not unmake, and do not occasion anything, and the ears, nose, tongue, body, and thinking mind do not make, do not unmake, and do not occasion anything; a form does not make, does not unmake, and does not occasion anything, and a sound, a smell, a taste, a feeling, and a dharma do not make, do not unmake, and do not occasion anything; the eye consciousness does not make, does not unmake, and does not occasion anything, and the ear consciousness, nose consciousness, tongue consciousness, body F.139.b consciousness, and thinking-mind consciousness do not make, do not unmake, and do not occasion anything; eye contact does not make, does not unmake, and does not occasion anything, and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact do not make, do not unmake, and do not occasion anything; and feeling that arises from the condition of eye contact does not make, does not unmake, and does not occasion anything, and feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact does not make, does not unmake, and does not occasion anything. Subhūti, a self does not make, does not unmake, and does not occasion anything, and a living being, a creature,up to one who knows and one who sees^[233] does not make, does not unmake, and does not occasion anything. And why?

Because they absolutely do not exist and absolutely cannot be apprehended. Subhūti, a dream does not make, does not unmake, and does not occasion anything, and an illusion, an echo, an apparition, a reflection in the mirror, a mirage, and a magical creation do not make, do not unmake, and do not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended. Subhūti, inner emptiness does not make, does not unmake, and does not occasion anything. And why? Because it absolutely does not exist and absolutely cannot be apprehended. Subhūti,up to the emptiness that is the nonexistence of an intrinsic nature does not make, does not unmake, and does not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended. Subhūti, the thirty-seven dharmas on the side of awakening do not make, do not unmake, and do not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended. The ten powers, the four fearlessnesses, the four detailed and thorough knowledges,up to the eighteen distinct attributes of a buddha do not make, do not unmake, and do not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended.F.140.a Subhūti, suchness does not make, does not unmake, and does not occasion anything. And why? Because it absolutely does not exist and absolutely cannot be apprehended. Similarly, Subhūti, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality do not make, do not unmake, and do not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended. Subhūti, awakening does not make, does not unmake, and does not occasion anything.

All-knowledge, the knowledge of paths, and the knowledge of all aspects do not make, do not unmake, and do not occasion anything. And why? Because they absolutely do not exist and absolutely cannot be apprehended.

“Subhūti, through this one of many explanations you should understand that the knowledge of all aspects is not made, not unmade, and does not occasion anything, and those beings for whose sake bodhisattva great beings are armed with great armor are not made, not unmade, and do not occasion anything. Subhūti, it is said that bodhisattva great beings are ‘armed with great armor’ in that way.”

“Lord,” said Subhūti, “the way I understand what you have said, Lord, is that form is not bound and is not freed, and feeling, perception, volitional factors, and consciousness, Lord, are not bound and are not freed.”

Pūrṇa Maitrāyaṇī­putra then said, “Venerable Subhūti, you are saying form is not bound and is not freed? You are saying feeling, perception, volitional factors, and consciousness are not bound and are not freed?”

“Exactly so, Venerable Pūrṇa, F.140.b exactly so, Venerable Pūrṇa,” replied Subhūti. “Form, Venerable Pūrṇa, is not bound and is not freed; feeling, perception, volitional factors, and consciousness are not bound and are not freed.”

Pūrṇa then asked, “Venerable Subhūti, what is form that is not bound and is not freed? What is feeling, perception, volitional factors, and consciousness that are not bound and are not freed?”

“Venerable Pūrṇa,” replied Subhūti, “dream-like form is not bound and is not freed; dream-like feeling, perception, volitional factors, and dream-like consciousness are not bound and are not freed. Similarly, form that is like an echo, like an illusion, like a mirage, like an apparition, like a reflection in the mirror, and like a magical creation is not bound and is not freed; feeling, perception, volitional factors, and consciousness … that are like a magical creation are not bound and are not freed.

“Venerable Pūrṇa, past form is not bound and is not freed. Venerable Pūrṇa, past feeling, perception, volitional factors, and past consciousness are not bound and are not freed. Similarly, Venerable Pūrṇa, future form is not bound and is not freed. Venerable Pūrṇa, future feeling, perception, volitional factors, and future consciousness are not bound and are not freed. Venerable Pūrṇa, present form is not bound and is not freed. Venerable Pūrṇa, present feeling, perception, volitional factors, and present consciousness are not bound and are not freed.

“And why? Because form does not exist,^[234]form is not bound and is not freed. Because feeling … perception … volitional factors … and consciousness does not exist, F.141.a consciousness is not bound and is not freed. Similarly, it is because form … feeling … perception … volitional factors … and consciousness is isolated, calm, empty, signless, wishless, does not occasion anything, and is not produced that consciousness is not bound and is not freed. Venerable Pūrṇa, a form that is wholesome, unwholesome, with afflictions, without afflictions, with basic immorality, without basic immorality, with outflows, without outflows, ordinary, extraordinary, defiled, and purified is not bound and is not freed. And why? Because form does not exist. That is why form is not bound and is not freed. Similarly, Venerable Pūrṇa, feeling … perception … volitional factors … and consciousness that is wholesome or unwholesome, up to purified is not bound and is not freed. And why? Because consciousness does not exist. That is why consciousness is not bound and is not freed.

“Venerable Pūrṇa, all dharmas are not bound and are not freed. And why? Because all dharmas do not exist. That is why they are not bound and are not freed. Similarly, because they are isolated and so on, they are not bound and are not freed.

“Venerable Pūrṇa, the perfection of giving is not bound and is not freed. Similarly, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is not bound and is not freed—because it does not exist it is not bound and is not freed; because it is isolated and so on it is not bound and is not freed.

“Venerable Pūrṇa, inner emptiness is also not bound and is not freed. Venerable Pūrṇa, up to emptiness that is the nonexistence of an intrinsic nature is also not bound and is not freed. F.141.b Venerable Pūrṇa, the thirty-seven dharmas on the side of awakening are also not bound and are not freed. Venerable Pūrṇa, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha are also not bound and are not freed—because they do not exist they are not bound and are not freed, because they are isolated and so on they are not bound and are not freed.

“Venerable Pūrṇa, awakening is also not bound and is not freed, the knowledge of all aspects is also not bound and is not freed, and a bodhisattva is also not bound and is not freed—because they do not exist they are not bound and are not freed, because they are isolated they are not bound and are not freed, and because they are not produced they are not bound and are not freed.

“Venerable Pūrṇa, suchness is also not bound and is not freed. Venerable Pūrṇa, unmistaken suchness…, unaltered suchness…, the true nature of dharmas…, the dharma-constituent…, the establishment of dharmas…, the certification of dharmas…, and the very limit of reality is also not bound and is not freed—because it does not exist and is isolated it is not bound and is not freed, because it is not produced it is not bound and is not freed.

“In that way, Venerable Pūrṇa, bodhisattva great beings are not bound and are not freed. In that way the six perfections are also not bound and are not freed, up to the knowledge of all aspects is not bound and is not freed. Those beings they will lead to nirvāṇa are also not bound and are not freed, those buddhafields that they will purify are also not bound and are not freed, those lord buddhas on whom they will attend are also not bound and are not freed, the Dharma they will hear is also not bound and is not freed, the lord buddhas from whom they will never again be separated are also not bound and are not freed, and the clairvoyances from which they will not be separated, F.142.a the five eyes from which they will not be separated, and the meditative stabilizations from which they will not be separated are also not bound and are not freed. The knowledge of path aspects they will produce is not bound and is not freed, the knowledge of all aspects they will awaken to is not bound and is not freed, the wheel of Dharma they will turn is not bound and is not freed, and the beings they will lead to nirvāṇa in the three vehicles are not bound and are not freed.

“Thus indeed, Venerable Pūrṇa, will bodhisattva great beings who are not bound and are not freed awaken in the six perfections to all dharmas, given that they do not exist, are isolated, and are not produced.”

Chapter 15: Meditative Stabilization

Then venerable Subhūti inquired of the Lord, “Lord, what is the Great Vehicle of bodhisattva great beings? Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle?^[235] Where^[236] will the Great Vehicle have set out? Where will the Great Vehicle stand?^[237] Who will go forth in the Great Vehicle?”

Subhūti having said asked this, the Lord said to him, “Subhūti, in regard to what you have asked—‘Lord, what is the Great Vehicle of bodhisattva great beings?—Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections. And what are the six? They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, F.142.b perfection of concentration, and perfection of wisdom.

“What is the perfection of giving? Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects cause the giving^[238] of inner and outer things as gifts, and, having made those wholesome roots into something shared in common by all beings, by way of not apprehending anything grow them into unsurpassed, perfect, complete awakening. That is the bodhisattva great beings’ perfection of giving.”

“Lord, what is the bodhisattva great beings’ perfection of morality?” asked Subhūti.

The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally take up and pursue the ten wholesome actions and cause other beings as well to take up the ten wholesome actions, to enter into and be established in them. That is the bodhisattva great beings’ untarnished perfection of morality.”

“Lord, what is the bodhisattva great beings’ perfection of patience?” asked Subhūti.

The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, personally in possession of complete patience, cause others as well to be patient, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of patience.”

“Lord, what is the bodhisattva great beings’ F.143.a perfection of perseverance?” asked Subhūti.

The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects do not personally forsake persevering in the five perfections, and cause others as well to persevere in the five perfections, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of perseverance.”

“Lord, what is the bodhisattva great beings’ perfection of concentration?” asked Subhūti.

The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, with skillful means personally become absorbed in concentration, and, without taking birth through its power, cause others to take up concentration as well, and that by way of not apprehending anything. That is the bodhisattva great beings’ perfection of concentration.”

“Lord, what is the bodhisattva great beings’ perfection of wisdom?”

The Lord said, “Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally do not settle down on all dharmas, and they analytically understand the nature of all dharmas. They also cause others as well not to settle down on all dharmas, and to analytically understand the nature all dharmas. That is the bodhisattva F.143.b great beings’ perfection of wisdom. B11

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature.

“What is inner emptiness? It is the emptiness of inner dharmas: the eyes, ears, nose, tongue, body, and thinking mind. There, eyes are empty of eyes because they are neither unmoved^[239] nor destroyed. And why? Because that is their basic nature. Ears are empty of ears because they are neither unmoved nor destroyed. And why? Because that is their basic nature. The nose is empty of the nose because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The tongue is empty of the tongue because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The body is empty of the body because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The thinking mind is empty of the thinking mind because it is neither unmoved nor destroyed. And why? F.144.a Because that is its basic nature.

“What is outer emptiness? It is the emptiness of outer dharmas: a form, a sound, a smell, a taste, a feeling, and a dharma. There, a form is empty of a form because it is neither unmoved nor destroyed. And why? Because that is its basic nature. Similarly, a sound … a smell … a taste … a feeling … and a dharma is empty of a dharma because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called outer emptiness.

“What is inner and outer emptiness? The six outer sense fields and the six inner sense fields are the outer and inner dharmas.

“What are inner dharmas empty of outer dharmas? The inner eyes, ears, nose, tongue, body, and thinking mind are empty of an outer form, sound, smell, taste, feeling, and dharma because they are neither unmoved nor destroyed. And why? Because that is their basic nature. Outer forms, sounds, smells, tastes, feelings, and dharmas are empty of the inner eyes, ears, nose, tongue, body, and thinking mind because they are neither unmoved nor destroyed. And why? Because that is their basic nature.

“That is called inner and outer emptiness.

“What is the emptiness of emptiness? The emptiness of that emptiness that is the emptiness of all dharmas is empty, because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of emptiness.

“What is great emptiness? F.144.b The eastern direction is empty of the eastern direction, the southern direction empty of the southern direction, the western direction empty of the western direction, and the northern direction empty of the northern direction because they are neither unmoved nor destroyed. The above direction is empty of the above direction, and the below direction is empty of the below direction. Similarly, the intermediate directions are empty of the intermediate directions. And why? Because that is their basic nature.

“That is called great emptiness.

“What is the emptiness of ultimate reality? Ultimate reality is said to be nirvāṇa. Nirvāṇa is also empty of nirvāṇa because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of ultimate reality.

“What is the emptiness of the compounded? There the compounded is said to be the desire realm, the form realm, and the formless realm. The desire realm is empty of the desire realm, the form realm is empty of the form realm, and the formless realm is empty of the formless because they are neither unmoved nor destroyed. And why? Because that is their basic nature.

“That is called the emptiness of the compounded.

“What is the emptiness of the uncompounded? There the uncompounded is said to be what has no production, no stopping, no destruction, no lasting, and no changing into something else. The uncompounded is empty of the uncompounded because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of the uncompounded.

“What is the emptiness of what transcends limits? That of which a limit is not found transcends limits. Because it is neither unmoved nor destroyed, what transcends limits is empty of what transcends limits. F.145.a And why? Because that is its basic nature.

“That is called the emptiness of what transcends limits.

“What is the emptiness of no beginning and no end? That of which a beginning and an end are not found has no middle. That of which there is no beginning, end, or middle has no coming or going. A beginning, middle, and end are empty of a beginning, middle, and end because they are neither unmoved nor destroyed. And why? Because that is their basic nature.

“That is called the emptiness of no beginning and no end.

“What is the emptiness of nonrepudiation? It is the nonrejection of any dharma at all. Nonrepudiation is empty of nonrepudiation because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of nonrepudiation.

“What is the emptiness of a basic nature? The basic nature of all dharmas, be they compounded or uncompounded, is not made by śrāvakas, is not made by pratyekabuddhas, is not made by bodhisattvas, and is not made by tathāgatas, worthy ones, perfectly complete buddhas. A basic nature is empty of a basic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of a basic nature.

“What is the emptiness of all dharmas? All dharmas are said to be form, feeling, perception, volitional factors, and consciousness; eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness; eye F.145.b contact and ear, nose, tongue, body, and thinking-mind contact; feeling that arises from the condition of eye contact and feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact; and dharmas that have form, formless dharmas, compounded dharmas, and uncompounded dharmas. Those are said to be all dharmas. All dharmas are empty of all dharmas because they are neither unmoved nor destroyed. And why? Because that is their basic nature.

“That is called the emptiness of all dharmas.

“What is the emptiness of its own mark? The mark of form is something that shows itself,^[240] the mark of feeling is experience, the mark of perception is taking up, the mark of volitional factors is occasioning something, and the mark of consciousness is making conscious. Whatever the marks of compounded dharmas and whatever the marks of uncompounded dharmas, all those dharmas are each empty of their own marks because they are neither unmoved nor destroyed. And why? Because that is their basic nature.

“That is called the emptiness of its own mark.

“What is the emptiness of not apprehending? Any past, future, or present dharma cannot be apprehended. Pasts cannot be apprehended in a future, and futures cannot be apprehended in a past. Presents cannot be apprehended in a past and future. Not apprehending is empty of not apprehending because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of not apprehending.

“What is the emptiness of a nonexistent thing? It is that in which nothing can be apprehended. F.146.a The nonexistent thing is empty of the nonexistent thing because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of a nonexistent thing.

“What is the emptiness of an intrinsic nature? It is that in which no intrinsic nature can be apprehended. An intrinsic nature is empty of an intrinsic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness of an intrinsic nature.

“What is the emptiness that is the nonexistence of an intrinsic nature? The intrinsic nature of a phenomenon that has arisen from a union does not exist, because phenomena have originated dependently. A union is empty of a union because it is neither unmoved nor destroyed. And why? Because that is its basic nature.

“That is called the emptiness that is the nonexistence of an intrinsic nature.

“Furthermore, Subhūti, in regard to what is called the emptiness that is the nonexistence of an intrinsic nature, an existent thing is empty of an existent thing, a nonexistent thing is empty of a nonexistent thing, intrinsic nature is empty of intrinsic nature, and a nature from something else is empty of a nature from something else.^[241]

“What is an existent thing? That which is called an existent thing is the five aggregates. There you cannot apprehend those five aggregates, because they have not been produced. Hence an existent thing is empty of an existent thing.

“Why is a nonexistent thing also empty of a nonexistent thing? That which is called a nonexistent thing is the uncompounded. There the uncompounded is also empty of the uncompounded, so a nonexistent thing is also empty of a nonexistent thing.

“Why is intrinsic nature also empty of intrinsic nature? Intrinsic nature is unmistaken, basic nature. There that emptiness has not been made by knowledge and has not been made by seeing, hence the emptiness of an intrinsic nature.

“What is the emptiness of a nature from something else? It is this establishment of dharmas that simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, the true nature of dharmas, the dharma F.146.b constituent, the certification of dharmas, suchness, unmistaken suchness, unaltered suchness, and the very limit of reality. Thus, that which is empty of something else is the emptiness of a nature from something else.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the meditative stabilization śūraṅgama, the meditative stabilization ratnamudra, the meditative stabilization siṃhavikrīḍita, the meditative stabilization sucandra, the meditative stabilization candra­dhvaja­ketu, the meditative stabilization sarva­dharmodgata, the meditative stabilization vilokita­mūrdhā, the meditative stabilization dharma­dhātu­niyata, the meditative stabilization niyata­dhvaja­ketu, the meditative stabilization vajraratna, the meditative stabilization sarva­dharma­praveśa­mudra, the meditative stabilization samādhi­rāja­su­pratiṣṭhita,^[242] the meditative stabilization raśmipramukha, the meditative stabilization balavyūha, the meditative stabilization samudgata,^[243] the meditative stabilization nirukti­nirdeśa­praveśa, the meditative stabilization adhivacana­saṃpraveśa, the meditative stabilization digvilokita, the meditative stabilization ādhāramudrā, the meditative stabilization asaṃpramoṣa, the meditative stabilization sarva­dharma­samavasaraṇa­sāgara­mudra,^[244] the meditative stabilization ākāśaspharaṇa, the meditative stabilization vajramaṇḍala, the meditative stabilization ratnajahā, the meditative stabilization vairocana,F.147.a the meditative stabilization aneṣa, the meditative stabilization aniketasthita, the meditative stabilization niścitta, the meditative stabilization vimalapradīpa, the meditative stabilization anantaprabha, the meditative stabilization prabhākara, the meditative stabilization samantāvabhāsa, the meditative stabilization śuddhasāra, the meditative stabilization vimalaprabha, the meditative stabilization ratikara, the meditative stabilization vidyutpradīpa, the meditative stabilization akṣaya, the meditative stabilization tejovatin, the meditative stabilization kṣayāpagata, the meditative stabilization āniñjya, the meditative stabilization avivartta, the meditative stabilization sūryapradīpa, the meditative stabilization candravimala, the meditative stabilization śuddha­pratibhāsa, the meditative stabilization ālokakara, the meditative stabilization kārākāra, the meditative stabilization jñānaketu, the meditative stabilization vajropama, the meditative stabilization cittasthiti, the meditative stabilization samantāvaloka, the meditative stabilization supratiṣṭhita, the meditative stabilization ratnakoṭi, the meditative stabilization vara­dharma­mudra, the meditative stabilization sarva­dharma­samatā, the meditative stabilization ratijaha, the meditative stabilization dharma­samudgata­pūrṇa, the meditative stabilization vikiraṇa, the meditative stabilization sarva­dharma­pada­prabheda, the meditative stabilization samākṣarāvakāra, the meditative stabilization akṣarāpagata, the meditative stabilization ārambanacchedaḥ, the meditative stabilization avikāra,F.147.b the meditative stabilization aprakāra, the meditative stabilization nāma­niyata­praveśa,^[245] the meditative stabilization aniketacārī,

the meditative stabilization vitimirāpagata, the meditative stabilization cāritravatin, the meditative stabilization acala, the meditative stabilization viṣayatīrṇa, the meditative stabilization sarva­guṇa­saṃcaya, the meditative stabilization sthitaniścitta, the meditative stabilization śubha­puṣpita­śuddhi, the meditative stabilization bodhyaṅgavatin, the meditative stabilization ananta­pratibhāna, the meditative stabilization asamasama, the meditative stabilization sarva­dharmātikramaṇa, the meditative stabilization paricchedakara, the meditative stabilization vimativikaraṇa, the meditative stabilization niradhiṣṭhāna, the meditative stabilization ekavyūha, the meditative stabilization ākārābhinirhāra, the meditative stabilization ekākāra, the meditative stabilization ākārānavakāra, the meditative stabilization nairvedhika­sarva­bhava­tamo’pagata, the meditative stabilization sarva­saṃketa­rūta­praveśa, the meditative stabilization sarva­giri­ghoṣākṣara­vimukta, the meditative stabilization jvalanolka,^[246] the meditative stabilization lakṣana­pariśodhaṇa, the meditative stabilization anabhilakṣita,^[247] the meditative stabilization sarvākāra­varopeta, the meditative stabilization sarva­sukha­duḥkha­nirabhinandin, the meditative stabilization akṣayakaraṇḍa, the meditative stabilization dhāraṇīmati, the meditative stabilization samyaktva­mithyātva­sarva­saṃgrasana,F.148.a the meditative stabilization sarva­rodha­nirodha­saṃpraśamana, the meditative stabilization anurodhāprati­rodha,^[248] the meditative stabilization vimalaprabha,^[249] the meditative stabilization sāravatin, the meditative stabilization paripūrṇa­vimala­candra­prabha, the meditative stabilization vidyutprabha,^[250] the meditative stabilization mahāvyūha, the meditative stabilization sarvākāra­prabhākara,^[251] the meditative stabilization samādhisamata, the meditative stabilization araṇa­samavasaraṇa,^[252] the meditative stabilization araṇa­saraṇa­sarva­samavasaraṇa,^[253] the meditative stabilization anilambha­niketa­nirata, the meditative stabilization tathatā­sthiti­niścitta,^[254] the meditative stabilization kāya­kali­saṃpramathana,

the meditative stabilization vākkali­vidhvaṃsana­gagana­kalpa, and the meditative stabilization ākāśāsaṃga­vimukti­nirupalepa.

“What is the śūraṅgama meditative stabilization? The meditative stabilization that causes an experience of the range of all meditative stabilizations is called the śūraṅgama meditative stabilization.

“What is the ratnamudra meditative stabilization? The meditative stabilization sealed by all meditative stabilizations is called the ratnamudra meditative stabilization.

“What is the siṃhavikrīḍita meditative stabilization? The meditative stabilization standing in which bodhisattvas^[255] sport with all meditative stabilizations is called the siṃhavikrīḍita meditative stabilization.

“What is the sucandra meditative stabilization? The meditative stabilization standing in which they illuminate all meditative stabilizations is called the sucandra meditative stabilization.

“What F.148.b is the candra­dhvaja­ketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of all meditative stabilizations is called the candra­dhvaja­ketu meditative stabilization.

“What is the sarva­dharmodgata meditative stabilization? The meditative stabilization standing in which they distinguish themselves with all meditative stabilizations is called the sarva­dharmodgata meditative stabilization.^[256]

“What is the vilokita­mūrdhā meditative stabilization? The meditative stabilization standing in which they look down on the peaks of all meditative stabilizations is called the vilokita­mūrdhā meditative stabilization.

“What is the dharma­dhātu­niyata meditative stabilization? The meditative stabilization standing in which they move toward certainty about the dharma-constituent is called the dharma­dhātu­niyata meditative stabilization.

“What is the niyata­dhvaja­ketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of those assured of all meditative stabilizations is called the niyata­dhvaja­ketu meditative stabilization.

“What is the vajraratna^[257] meditative stabilization? The meditative stabilization standing in which meditative stabilizations are not broken apart is called the vajraratna meditative stabilization.

“What is the sarva­dharma­praveśa­mudra meditative stabilization? The meditative stabilization standing in which they enter into the seal of all dharmas is called the sarva­dharma­praveśa­mudra meditative stabilization.

“What is the samādhi­rāja­su­pratiṣṭhita meditative stabilization? The meditative stabilization standing in which they stand with a king-like stance in all meditative stabilizations is called the samādhi­rāja­su­pratiṣṭhita meditative stabilization.^[258]

“What is the raśmipramukha meditative stabilization? F.149.a The meditative stabilization standing in which they emit the light rays of all meditative stabilizations is called the raśmipramukha meditative stabilization.

“What is the balavyūha meditative stabilization? The meditative stabilization standing in which they set out an array of the powers of all meditative stabilizations is called the balavyūha meditative stabilization.

“What is the samudgata meditative stabilization? The meditative stabilization standing in which they perfectly accomplish all meditative stabilizations is called the samudgata meditative stabilization.

“What is the nirukti­nirdeśa­praveśa meditative stabilization? The meditative stabilization standing in which they enter into expositions of the creative explanations of all meditative stabilizations is called the nirukti­nirdeśa­praveśa meditative stabilization.

“What is the adhivacana­saṃpraveśa meditative stabilization? The meditative stabilization standing in which they enter into the names and words for all meditative stabilizations is called the adhivacana­saṃpraveśa meditative stabilization.

“What is the digvilokita meditative stabilization? The meditative stabilization standing in which they see the directions of all meditative stabilizations is called the digvilokita meditative stabilization.

“What is the ādhāramudrā meditative stabilization? The meditative stabilization standing in which they hold the seals of all meditative stabilizations is called the ādhāramudrā meditative stabilization.

“What is the asaṃpramoṣa meditative stabilization? The meditative stabilization standing in which they do not forget any meditative stabilization is called the asaṃpramoṣa meditative stabilization.

“What is the sarva­dharma­samavasaraṇa­sāgara­mudra meditative stabilization? The meditative stabilization standing in which all meditative stabilizations F.149.b are collected and into which they flow down is called the sarva­dharma­samavasaraṇa­sāgara­mudra meditative stabilization.

“What is the ākāśaspharaṇa meditative stabilization? The meditative stabilization standing in which they pervade all meditative stabilizations by pervading like space is called the ākāśaspharaṇa meditative stabilization.

“What is the vajramaṇḍala meditative stabilization? The meditative stabilization standing in which they bear in mind the maṇḍalas of all meditative stabilizations is called the vajramaṇḍala meditative stabilization.

“What is the ratnajahā^[259] meditative stabilization? It is the meditative stabilization standing in which it would be enough that they forsake the causal signs for afflictions, but they also forsake the causal signs of all meditative stabilizations as well. Therefore it is called the ratnajahā meditative stabilization.

“What is the vairocana meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up^[260] all meditative stabilizations. Therefore it is called the vairocana meditative stabilization.

“What is the aneṣa meditative stabilization? It is the meditative stabilization standing in which they do not seek any dharma. Therefore it is called the aneṣa meditative stabilization.

“What is the aniketasthita meditative stabilization? It is the meditative stabilization standing in which they do not see any dharma as a dwelling place to stand on. Therefore it is called the aniketasthita meditative stabilization.

“What is the niścitta meditative stabilization? It is the meditative stabilization standing in which minds and mental factors do not operate. Therefore it is called the niścitta meditative stabilization.

“What is the vimalapradīpa meditative stabilization? It is the meditative stabilization standing in which they are a stainless lamp for all meditative stabilizations. Therefore F.150.a it is called the vimalapradīpa meditative stabilization.

“What is the anantaprabha meditative stabilization? It is the meditative stabilization standing in which they are an infinite light for all meditative stabilizations. Therefore it is called the anantaprabha meditative stabilization.

“What is the prabhākara meditative stabilization? It is the meditative stabilization standing in which they make light for all meditative stabilizations. Therefore it is called the prabhākara meditative stabilization.

“What is the samantāvabhāsa meditative stabilization? It is the meditative stabilization that illuminates the entrances to all meditative stabilizations as soon as it is gained. Therefore it is called the samantāvabhāsa meditative stabilization.

“What is the śuddhasāra meditative stabilization? It is the meditative stabilization standing in which they gain the purity that is the same for all meditative stabilizations. Therefore it is called the śuddhasāra meditative stabilization.

“What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they clear away the stains of all meditative stabilizations and illuminate all meditative stabilizations.^[261] Therefore it is called the vimalaprabha meditative stabilization.

“What is the ratikara meditative stabilization? It is the meditative stabilization standing in which causes an experience of the pleasure of all meditative stabilizations. Therefore it is called the ratikara meditative stabilization.

“What is the vidyutpradīpa meditative stabilization? It is the meditative stabilization standing in which they act as a lamp to all meditative stabilizations. Therefore it is called the vidyutpradīpa meditative stabilization.

“What is the akṣaya meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction or nonextinction of any meditative stabilization. Therefore it is called the akṣaya meditative stabilization.

“What is the tejovatin meditative stabilization? It is the meditative stabilization standing in which they blaze with the splendor F.150.b and glory of all meditative stabilizations. Therefore it is called the tejovatin meditative stabilization.

“What is the kṣayāpagata meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the kṣayāpagata meditative stabilization.

“What is the āniñjya meditative stabilization? It is the meditative stabilization standing in which they do not move, do not shake, do not falsely project, and do not construct any meditative stabilizations in thought. Therefore it is called the āniñjya meditative stabilization.

“What is the avivartta meditative stabilization? It is the meditative stabilization standing in which they do not see a turning^[262] in any meditative stabilization. Therefore it is called the avivartta meditative stabilization.

“What is the sūryapradīpa meditative stabilization? It is the meditative stabilization standing in which they illuminate the entrance of the light rays of all meditative stabilizations. Therefore it is called the sūryapradīpa meditative stabilization.

“What is the candravimala meditative stabilization? It is the meditative stabilization standing in which they lift the darkness of all meditative stabilizations. Therefore it is called the candravimala meditative stabilization.

“What is the śuddha­pratibhāsa meditative stabilization? It is the meditative stabilization standing in which they obtain the four detailed and thorough knowledges of all meditative stabilizations. Therefore it is called the śuddha­pratibhāsa meditative stabilization.

“What is the ālokakara meditative stabilization? It is the meditative stabilization standing in which they illuminate all meditative stabilization gateways. Therefore it is called the ālokakara meditative stabilization.

“What is the kārākāra meditative stabilization? It is the meditative stabilization standing in which they do the forms of work of all meditative stabilizations. Therefore F.151.a it is called the kārākāra meditative stabilization.

“What is the jñānaketu meditative stabilization? The meditative stabilization standing in which they see the knowledge victory banner of all meditative stabilizations is called the jñānaketu meditative stabilization.^[263]

“What is the vajropama meditative stabilization? The meditative stabilization standing in which they bore into all dharmas so that they do not see even the meditative stabilization is called the vajropama meditative stabilization.

“What is the cittasthiti meditative stabilization? It is the meditative stabilization standing in which their mind does not move, does not turn back, does not believe, does not get depressed, and does not think ‘this is mind.’ Therefore it is called the cittasthiti meditative stabilization.

“What is the samantāvaloka meditative stabilization? It is the meditative stabilization standing in which they see illumination all around. Therefore it is called the samantāvaloka meditative stabilization.

“What is the supratiṣṭhita meditative stabilization? The meditative stabilization standing in which they are well established in all meditative stabilizations is called the supratiṣṭhita meditative stabilization.

“What is the ratnakoṭi^[264] meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations look like they are edged with jewels. Therefore it is called the ratnakoṭi meditative stabilization.

“What is the vara­dharma­mudra meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are sealed because they are sealed at their edges with the absence of a seal.^[265] Therefore it is called the vara­dharma­mudra meditative stabilization.

“What is the sarva­dharma­samatā meditative stabilization? It is the meditative stabilization standing in which they see, apart from sameness, no dharma at all. F.151.b Therefore it is called the sarva­dharma­samatā meditative stabilization.

“What is the ratijaha meditative stabilization? It is the meditative stabilization standing in which they forsake the pleasure of all meditative stabilizations and all dharmas. Therefore it is called the ratijaha meditative stabilization.

“What is the dharma­samudgata­pūrṇa meditative stabilization? It is the meditative stabilization standing in which they become distinguished by all dharmas and complete all buddhadharmas. Therefore it is called the dharma­samudgata­pūrṇa meditative stabilization.

“What is the vikiraṇa meditative stabilization? It is the meditative stabilization standing in which they strew all dharmas about with all meditative stabilizations. Therefore it is called the vikiraṇa meditative stabilization.

“What is the sarva­dharma­pada­prabheda meditative stabilization? It is the meditative stabilization standing in which they differentiate the words for all meditative stabilizations and all dharmas. Therefore it is called the sarva­dharma­pada­prabheda meditative stabilization.

“What is the samākṣarāvakāra meditative stabilization? The meditative stabilization standing in which they reach the state where the letters for all meditative stabilizations are the same is called the samākṣarāvakāra meditative stabilization.

“What is the akṣarāpagata meditative stabilization? It is the meditative stabilization standing in which one does not find even one letter for all meditative stabilizations. Therefore it is called the akṣarāpagata meditative stabilization.

“What is the ārambanacchedaḥ meditative stabilization? It is the meditative stabilization standing in which they cut off the objective support for all meditative stabilizations. Therefore it is called the ārambanacchedaḥ meditative stabilization.

“What is the avikāra meditative stabilization? F.152.a It is the meditative stabilization standing in which they do not find a distortion of all meditative stabilizations. Therefore it is called the avikāra meditative stabilization.

“What is the aprakāra meditative stabilization? It is the meditative stabilization standing in which they do not find an aspect of all meditative stabilizations. Therefore it is called the aprakāra meditative stabilization.

“What is the aniketacārī meditative stabilization? It is the meditative stabilization standing in which they do not find a dwelling for all meditative stabilizations. Therefore it is called the aniketacārī meditative stabilization.

“What is the vitimirāpagata meditative stabilization? It is the meditative stabilization standing in which they eliminate the visual distortion of all meditative stabilizations. Therefore it is called the vitimirāpagata meditative stabilization.

“What is the cāritravatin meditative stabilization? It is the meditative stabilization standing in which they see the activity^[266] of any meditative stabilization. Therefore it is called the cāritravatin meditative stabilization.

“What is the acala meditative stabilization? It is the meditative stabilization standing in which they do not see movement in any meditative stabilization. Therefore it is called the acala meditative stabilization.

“What is the viṣayatīrṇa meditative stabilization? It is the meditative stabilization standing in which they transcend the object of all meditative stabilizations. Therefore it is called the viṣayatīrṇa meditative stabilization.

“What is the sarva­guṇa­saṃcaya meditative stabilization? The meditative stabilization standing in which they gain the collection of good qualities of all dharmas and of all meditative stabilizations is called the sarva­guṇa­saṃcaya meditative stabilization.

“What is the sthitaniścitta meditative stabilization? The meditative stabilization standing in which the mind F.152.b does not operate in any meditative stabilization is called the sthitaniścitta meditative stabilization.

“What is the śubha­puṣpita­śuddhi meditative stabilization? The meditative stabilization standing in which they gain the purity of the blooming flower of goodness is called the śubha­puṣpita­śuddhi meditative stabilization.

“What is the bodhyaṅgavatin meditative stabilization? The meditative stabilization standing in which they gain the seven limbs of awakening is called the bodhyaṅgavatin meditative stabilization.

“What is the ananta­pratibhāna meditative stabilization? The meditative stabilization standing in which they gain a limitless confident readiness to explain all meditative stabilizations is called the ananta­pratibhāna meditative stabilization.

“What is the asamasama meditative stabilization? The meditative stabilization standing in which they gain the equal to the unequaled in all meditative stabilizations is called the asamasama meditative stabilization.

“What is the sarva­dharmātikramaṇa meditative stabilization? The meditative stabilization standing in which they go beyond all three realms is called the sarva­dharmātikramaṇa meditative stabilization.

“What is the paricchedakara meditative stabilization? The meditative stabilization standing in which the delimitation of all dharmas and all meditative stabilizations is seen is called the paricchedakara meditative stabilization.

“What is the vimativikaraṇa meditative stabilization? The meditative stabilization standing in which they get to disperse doubt about all phenomena and all meditative stabilizations is called the vimativikaraṇa meditative stabilization.

“What is the niradhiṣṭhāna meditative stabilization? The meditative stabilization standing in which F.153.a they do not see a basis for all phenomena is called the niradhiṣṭhāna meditative stabilization.

“What is the ekavyūha meditative stabilization? The meditative stabilization standing in which they do not see a duality in any phenomenon is called the ekavyūha meditative stabilization.

“What is the ākārābhinirhāra meditative stabilization? The meditative stabilization standing in which they do not^[267] see the consummation of the aspect of any dharma or any meditative stabilization is called the ākārābhinirhāra meditative stabilization.

“What is the ekākāra meditative stabilization? It is the meditative stabilization standing in which they do not see an aspect of any meditative stabilization. Therefore it is called the ekākāra meditative stabilization.

“What is the ākārānavakāra meditative stabilization? The meditative stabilization standing in which they see the nonduality of all meditative stabilizations is called the ākārānavakāra meditative stabilization.

“What is the nairvedhika­sarva­bhava­tamo’pagata meditative stabilization? The meditative stabilization standing in which they obtain knowledge that realizes all meditative stabilizations, even while those obtaining it do not specifically realize any dharma is called the nairvedhika­sarva­bhava­tamo’pagata meditative stabilization.

“What is the sarva­saṃketa­rūta­praveśa meditative stabilization? It is the meditative stabilization standing in which they enter into the conventional terms and sounds for all meditative stabilizations. Therefore it is called the sarva­saṃketa­rūta­praveśa meditative stabilization.

“What is the sarva­giri­ghoṣākṣara­vimukta meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations F.153.b as free from letters. Therefore it is called the sarva­giri­ghoṣākṣara­vimukta meditative stabilization.

“What is the jvalanolka meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up all meditative stabilizations with splendor. Therefore it is called the jvalanolka meditative stabilization.

“What is the lakṣana­pariśodhaṇa meditative stabilization? It is the meditative stabilization standing in which they purify the marks of all meditative stabilizations. Therefore it is called the lakṣana­pariśodhaṇa meditative stabilization.

“What is the anabhilakṣita meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations without their being distinguished. Therefore it is called the anabhilakṣita meditative stabilization.

“What is the sarvākāra­varopeta meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations become furnished with the supreme of all aspects. Therefore it is called the sarvākāra­varopeta meditative stabilization.

“What is the sarva­sukha­duḥkha­nirabhinandin meditative stabilization? It is the meditative stabilization standing in which they do not see happiness or suffering. Therefore it is called the sarva­sukha­duḥkha­nirabhinandin meditative stabilization.

“What is the akṣayakaraṇḍa meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the akṣayakaraṇḍa meditative stabilization.

“What is the dhāraṇīmati meditative stabilization? It is the meditative stabilization standing in which they bear in mind all dhāraṇīs. Therefore it is called the dhāraṇīmatiF.154.a meditative stabilization.

“What is the samyaktva­mithyātva­sarva­saṃgrasana meditative stabilization? It is the meditative stabilization standing in which they do not see a right or wrong of any meditative stabilization. Therefore it is called the samyaktva­mithyātva­sarva­saṃgrasana meditative stabilization.

“What is the sarva­rodha­nirodha­saṃpraśamana meditative stabilization? It is the meditative stabilization standing in which they do not see the prevention or stopping of any meditative stabilization. Therefore it is called the sarva­rodha­nirodha­saṃpraśamana meditative stabilization.

“What is the anurodhāprati­rodha meditative stabilization? It is the meditative stabilization standing in which they do not see the harmony or nonopposition of any dharma or any meditative stabilization. Therefore it is called the anurodhāprati­rodha meditative stabilization.

“What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the light circle of any meditative stabilization. Therefore it is called the vimalaprabha meditative stabilization.

“What is the sāravatin meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the absence of a core of any meditative stabilization. Therefore it is called the sāravatin meditative stabilization.

“What is the paripūrṇa­vimala­candra­prabha meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are completed, like the full moon. Therefore it is called the paripūrṇa­vimala­candra­prabha meditative stabilization.

“What is the mahāvyūha^[268] meditative stabilization? It is the meditative stabilization standing in which they are endowed with the great array F.154.b of all meditative stabilizations. Therefore it is called the mahāvyūha meditative stabilization.

“What is the sarvākāra­prabhākara meditative stabilization? It is the meditative stabilization standing in which they make the light of all meditative stabilizations and all dharmas. Therefore it is called the sarvākāra­prabhākara meditative stabilization.

“What is the samādhisamata meditative stabilization? It is the meditative stabilization standing in which they do not see distraction or onepointedness. Therefore it is called the samādhisamata meditative stabilization.

“What is the araṇa­samavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not afflict. Therefore it is called the araṇa­samavasaraṇa meditative stabilization.

“What is the araṇa­saraṇa­sarva­samavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not emit any noise. Therefore it is called the araṇa­saraṇa­sarva­samavasaraṇa meditative stabilization.

“What is the anilambha­niketa­nirata meditative stabilization? It is the meditative stabilization standing in which they do not apprehend a foundation of any meditative stabilization. Therefore it is called the anilambha­niketa­nirata meditative stabilization.

“What is the tathatā­sthiti­niścitta meditative stabilization? It is the meditative stabilization standing in which they do not regress from the suchness of any meditative stabilization. Therefore it is called the tathatā­sthiti­niścitta meditative stabilization.

“What is the kāya­kali­saṃpramathana meditative stabilization? It is the meditative stabilization standing in which they do not see the body of any meditative stabilization. Therefore F.155.a it is called the kāya­kali­saṃpramathana meditative stabilization.

“What is the vākkali­vidhvaṃsana­gagana­kalpa meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the speech action of any meditative stabilization. Therefore it is called the vākkali­vidhvaṃsana­gagana­kalpa meditative stabilization.

“What is the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization? It is the meditative stabilization standing in which they reach all phenomena as space-like and without attachment, hence free and without blemish. Therefore it is called the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom.”

Chapter 16: Dhāraṇī Gateway

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.

“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body F.155.b the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.

“Enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in dharmas inner feelings, mind, and inner dharmas, by way of not apprehending anything, and without indulging in speculations to do with dharmas. They dwell while viewing in dharmas outer feelings, mind, and outer dharmas, and dwell while viewing in dharmas inner and outer feelings, mind, and inner and outer dharmas by way of not apprehending anything, and without indulging in speculations to do with the body.

“And how, Subhūti, do bodhisattva great beings dwell while viewing in a body the inner body? Subhūti, here bodhisattva great beings dwell, while viewing in a body the inner body, aware when practicing, ‘I am practicing’; aware when they have stood, ‘I am standing’; aware when they have sat down, ‘I am sitting’; aware when they have laid down, ‘I am lying down.’ Whatever the position their body is in, they are aware of what it is. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body like that.

“Furthermore, Subhūti, bodhisattva great beings who dwell while viewing in a body the inner body, while going out or coming back, are those who are clearly conscious of what they are doing. When they have looked around or peered, they are clearly conscious of what they are doing. When they have pulled in; F.156.a stretched out; are wearing an under robe, carrying a begging bowl, or wearing an outer robe; or have eaten, drunk, chewed, savored, warded off being overcome by drowsiness,^[269] come, gone, stood, sat down, slept, awoken, spoken, remained silent, or withdrawn for meditation, they are those who are clearly conscious of what they are doing. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell while viewing in a body the inner body by way of not apprehending anything like that.

“Furthermore, Subhūti, bodhisattva great beings are mindful when breathing in, aware of the fact ‘I am breathing in’; are mindful when breathing out, aware of the fact ‘I am breathing out’; when breathing in long, are aware of the fact ‘I am breathing in long’; when breathing out long, are aware of the fact ‘I am breathing out long’; when breathing in short, are aware of the fact ‘I am breathing in short’; and when breathing out short, are aware of the fact ‘I am breathing out short.’

“To illustrate, Subhūti, when a skillful potter or potter’s apprentice^[270] turns the wheel they are aware when they give it a long spin, ‘I am giving it a long spin,’ and they are aware when they give it a short spin, ‘I am giving it a short spin.’ Similarly, Subhūti, bodhisattva great beings when mindfully breathing in are mindfully aware of the fact ‘I am breathing in’; when mindfully breathing out are mindfully aware of the fact ‘I am breathing out’; when breathing in longare aware of the fact ‘I am breathing in long’; F.156.b when breathing out long are aware of the fact ‘I am breathing out long’; when breathing in short are aware of the fact ‘I am breathing in short’; and when breathing out short are aware of the fact ‘I am breathing out short.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell viewing in a body the inner body like that, and that by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. As an example, Subhūti, when a skillful butcher of cows or apprentice to a butcher of cows has killed a cow with a sharp knife and quartered it, they examine it while standing or sitting. Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom also examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell viewing in a body the inner body like that while standing or sitting, and that by way of not apprehending anything.

“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine properly how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body F.157.a the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement, tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. As an analogy, Subhūti, when those with eyes untie and inspect a farmer’s sack full of different types of unhusked rice, unhusked grains, sesame seeds, husked grains, mung beans,^[271] kidney beans, lentils, barley, wheat, and mustard seeds, they know ‘this is unhusked rice, these are unhusked grains, these are sesame seeds, these are mung beans, these are kidney beans, these are lentils, this is barley, this is wheat, and these are mustard seeds.’ Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement,F.157.b tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings practicing the perfection of wisdom, having cleared away ordinary covetousness and depression, dwell viewing while in a body the inner body like that, by way of not apprehending anything.

“Furthermore, Subhūti, when bodhisattva great beings staying in a charnel ground see various bodies thrown out in the charnel ground that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days, or are bloated, black and blue, rotten, or cleaned out by worms, they connect this very body with that reality: ‘This body too has such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body^[272] like that.

“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground dead for six days or dead for seven days or lying there being eaten by crows, kites, buzzards, vultures, hawks,^[273] jackals, foxes, or dogs, or being eaten by any other of the various kinds of creatures, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, F.158.a introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the outer body like that.

“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground that are chewed up, filthy, rotten, and stinking, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see a complete skeleton thrown out in the charnel ground daubed with flesh and blood and hardly connected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ F.158.b Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see the bones of a skeleton in the charnel ground without flesh and blood, colored like a conch shell and unconnected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground the bones no longer held in the frame of a skeleton, detached from each other, scattered about like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones scattered on the ground in the main and intermediate directions—in one the bones of the feet, in another the bones of the lower leg, in another the bones of the upper leg, in another hip bones, in another rib bones, in another vertebrae, in another shoulder bones, in another neck bones, in another the skull and jaw bone—they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones F.159.a that have been there for years bleached by the wind and the sun, colored like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.

“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground decayed bones the dark color of the wood pigeon, crumbled to bits and become like the soil of the earth, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the inner body, are those who view in a body the outer body, and dwell as those who view in a body the inner and outer body like that.

“Similarly, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view the dharmas of feelings, minds, and dharmas.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four right efforts. What are the four? Subhūti, bodhisattva great beings generate the desire not to produce wrong unwholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, F.159.b tightening up the mind and perfectly settling it down.^[274] They generate the desire to abandon wrong unwholesome dharmas already produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire to produce wholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire that wholesome dharmas already produced will remain, will increase, will not be forgotten, will not degenerate, and will be completed, making an effort at it, making a vigorous attempt, tightening up the mind and perfectly settling it down by way of settling it down without apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four legs of miraculous power. What are the four?^[275] Subhūti, here bodhisattva great beings develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by yearning based on isolation, based on detachment, based on cessation, and transformed by renunciation; and they develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by perseverance, concentrated mind, and examination based on isolation, based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five faculties. What are the five? They are the faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty. F.160.a

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five powers. What are the five? They are the power of faith, power of perseverance, power of mindfulness, power of meditative stabilization, and power of wisdom, by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the seven limbs of awakening. What are the seven? They develop the right mindfulness limb of awakening, the right examination of dharmas limb of awakening, the right perseverance limb of awakening, the right joy limb of awakening, the right pliability limb of awakening, the right meditative stabilization limb of awakening, and the right equanimity limb of awakening, all based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eightfold noble path. What are the eight limbs of the noble path? They are right view, right idea, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditative stabilization, by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings. F.160.b

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations that are the three gateways to liberation. What are the three? They are the emptiness meditative stabilization, the signless meditative stabilization, and the wishless meditative stabilization.

“What is the emptiness meditative stabilization? The stability of mind that understands analytically that all dharmas are empty of their own mark is the emptiness gateway to liberation called the emptiness meditative stabilization.

“What is the signlessness meditative stabilization? The stability of mind that understands analytically that all dharmas are without a causal sign is the signlessness gateway to liberation called the signlessness meditative stabilization.

“What is the meditative stabilization on the wishlessness? The stability of mind that understands analytically that all dharmas do not occasion anything is the wishlessness gateway to liberation called the wishlessness meditative stabilization.

“The meditative stabilizations that are those three gateways to liberation are the Great Vehicle of bodhisattva great beings. They should train in those three gateways to liberation.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eleven knowledges. What are the eleven? They are knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound.

“What is knowledge of suffering? The knowledge that suffering is not produced is called knowledge of suffering.

“What is knowledge of origination? The knowledge of the abandonment of origination is called knowledge of origination.

“What is knowledge of cessation? F.161.a The knowledge of the cessation of suffering is called knowledge of cessation.

“What is knowledge of the path? The knowledge of the eightfold noble path is called knowledge of the path.

“What is knowledge of extinction? It is the knowledge that greed, hatred, and confusion have been extinguished.

“What is knowledge of nonproduction? It is the knowledge that a form of life in suffering existence is not produced.

“What is knowledge of dharma? It is knowledge that knows decisively that the aggregates are artificial.^[276]

“What is subsequent realization knowledge? It is knowledge that the eyes and the ears, nose, tongue, body, and thinking mind are impermanent. Connect this in the same way with the aggregates, constituents, and sense fields, up to all dharmas.

“What is conventional knowledge? It is knowledge of the thoughts of other beings and other persons by the thought to know them.

“What is knowledge of mastery? Knowledge of the path and knowledge of extinction is called knowledge of mastery.

“What is knowledge in accord with sound? It is a tathāgata’s knowledge of all sounds. It is knowledge, furthermore, by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of a bodhisattva great being is this: the three faculties. They are the faculty of coming to understand what one does not understand, the faculty of understanding, and the faculty of having understood.

“What is the faculty of coming to understand what one does not understand? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty without appearances that tame the arrogance F.161.b of trainee persons who have not had a clear realization is called the faculty of coming to understand what one does not understand.

“What is the faculty of understanding? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of trainees who have understood is called the faculty of understanding.

“What is the faculty of having understood? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of nontrainee persons—worthy ones, pratyekabuddhas, bodhisattvas, and tathāgatas, worthy ones, perfectly complete buddhas—is called the faculty of having understood.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations. They are the meditative stabilization with applied thought and with sustained thought, the meditative stabilization without applied thought with only sustained thought, and the meditative stabilization without either applied or sustained thought.

“What is the meditative stabilization with applied thought and with sustained thought? Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. That is called the meditative stabilization with applied thought and with sustained thought.

“What is the meditative stabilization without applied thought with only sustained thought? It is between the first concentration and the second concentration. That is called the meditative stabilization without applied thought with only sustained thought.

“What F.162.a is the meditative stabilization without either applied or sustained thought? It is from the second concentration, up to the station of the neither perception nor nonperception absorption. That is called the meditative stabilization without either applied or sustained thought.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great being is this: the ten mindfulnesses. What are the ten? They are mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of disgust, mindfulness of death, mindfulness of what is included in the body, and mindfulness of breathing in and out. That mindfulness, furthermore, is by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four immeasurables.^[277] What are the four? They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated.

“They dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with compassion, endowed with joy, and endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated.

“That, Subhūti, F.162.b is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four concentrations.^[278] What are the four?

“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.

“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.

“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience pleasure with their body, and they perfectly accomplish and dwell in the third concentration without enjoyment, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’

“Because they have forsaken pleasure, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have equanimity that is neither happiness nor suffering, and have an extremely pure equanimity and recollection, they perfectly accomplish and dwell in the fourth concentration.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four formless absorptions. What are the four?

“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space.

“Totally transcending F.163.a the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness.

“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.

“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eight deliverances. What are the eight?

“With form they see forms. This is the first deliverance.

“With the perception of form inside they see forms outside. This is the second deliverance.

“They have admiration for the pleasant. This is the third deliverance.

“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space. This is the fourth deliverance.

“Totally transcending the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness. This is the fifth deliverance.

“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all. This is the sixth deliverance.

“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception. This is the seventh deliverance.

“Totally transcending F.163.b the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling. This is the eighth deliverance.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the nine serial absorptions. What are the nine?

“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.

“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.

“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience happiness with their bodies, and they perfectly accomplish and dwell in the third concentration without joy, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’

“Because they have forsaken happiness, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have pure equanimity that is neither happiness nor suffering, and have recollection, they perfectly accomplish and dwell in the fourth concentration.

“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, thinking ‘it is endless space’ they perfectly accomplish and dwell in the station of endless space.

“Totally transcending the station of endless space, F.164.a thinking ‘it is endless consciousness’ they perfectly accomplish and dwell in the station of endless consciousness.

“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.

“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.

“Totally transcending the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the ten powers of a tathāgata. What are the ten?

“Accurately knowing the possible as possible, and accurately knowing the impossible as impossible.

“Accurately knowing past, present, and future actions, and the place of the undertaking of the actions, and the results.^[279]

“Accurately knowing the world with its various constituents and multiplicity of constituents.^[280]

“Accurately knowing the various beliefs and many beliefs of other beings and other persons.

“Accurately knowing the stages of faculties and perseverance of other beings and other persons.

“Accurately knowing the path wherever it goes.

“Accurately knowing the defilement and purification of all concentrations, deliverances, meditative stabilizations, and absorptions, and the emergence from them. F.164.b

“Accurately recollecting and knowing many various previous lives and knowing deaths and rebirths with the divine eye.

“Perfectly accomplishing and dwelling in a freedom in their minds that they have realized themselves in this very life with clairvoyance, a freedom and wisdom without outflows because of having put an end to outflows. They know, ‘Birth has come to an end for me. I have lived the pure life. My work is done. From now on there will be nothing like this.’ And that, furthermore, is by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four fearlessnesses. What are the four?

“When I claim, ‘I am perfectly completely awakened,’ ah! I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue there that these dharmas have not become perfectly, completely awakened. Because I do not see here that cause, I, who have found happiness, found fearlessness, and found a ground for self-confidence, claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.

“When I claim, ‘I have put an end to outflows,’ ah! I see there no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, F.165.a ‘You have not put an end to those outflows.’ Because I do not see that cause here I have found happiness, found fearlessness, and found a ground for self-confidence, and I claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.

“There are no grounds for those phenomena that I have explained to be hindrances not to become phenomena that hinder those who resort to them, so I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue that even if they resort to them they do not become hindrances. Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.

“There are no grounds for saying that the noble paths that I have said cause escape do not perfectly put an end to suffering when those escapes that perfectly put an end to the suffering of those who effect them have been accomplished. I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, ‘Even if they have been accomplished they do not put an end to outflows.’ F.165.b Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn. And that, furthermore, is by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four detailed and thorough knowledges. What are the four? They are detailed and thorough knowledge of meanings, detailed and thorough knowledge of dharmas, detailed and thorough knowledge of creative explanations, and detailed and thorough knowledge of confidence giving a readiness to speak. It is knowledge, furthermore, by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eighteen distinct attributes of a buddha. What are the eighteen?

Between the night when tathāgatas awaken to unsurpassed, perfect, complete awakening and the night when they pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, while tathāgatas teach the world of beings together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, together with gods, humans, and asuras the path that puts an end to suffering, they do not go wrong, do not shout out, are not robbed of mindfulness, do not discriminate differences, do not have uncollected thoughts, F.166.a are not inconsiderately dispassionate, are not deficient in yearning, are not deficient in perseverance, are not deficient in recollection, are not deficient in meditative stabilization, are not deficient in wisdom, are not deficient in liberation, and are not deficient in seeing into knowledge of liberation.^[281] All physical actions are preceded by knowledge and informed by knowledge, all verbal actions are preceded by knowledge and informed by knowledge, all mental actions are preceded by knowledge and informed by knowledge; they see past time with knowledge free from attachment and free from obstruction, they see future time with knowledge free from attachment and free from obstruction, and they see the present time with knowledge free from attachment and free from obstruction, and that, furthermore, by way of not apprehending anything.

“That, Subhūti, is the Great Vehicle of bodhisattva great beings.

“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the dhāraṇī gateways. What are the dhāraṇī gateways? It is like this: there is the sameness of the way the letters work, the letters as gateways, and entrances through letters.

“What are the letters as gateways and entrance through letters? The letter a^[282] is the gateway to all dharmas because they are unproduced from the very beginning (ādy-anutpannatvād);ra is a gateway to all dharmas because they are without dirt (rajas);pa is a gateway to all dharmas because they are ultimately (paramārtha) without distinctions;^[283]tsa is a gateway to all dharmas because of the way death (cyavana) and rebirth are unfindable;na is a gateway to all dharmas because names (nāman) have gone, because of the way names are unfindable;la is a gateway to all dharmas because they transcend the ordinary world (loka), because the vine (latā) of craving and the causes and conditions have been destroyed;F.166.bda is a gateway to all dharmas because tamed (dānta) and staying tamed (damatha) have a certain limit;ba is a gateway to all dharmas because they are free from bonds (bandhana);ḍa is a gateway to all dharmas because disorder (ḍamara) has gone;sa is a gateway to all dharmas because attachment (saṅga)^[284] is unfindable;wa is a gateway to all dharmas because the sound of speech paths (vākpatha) has been cut;ta is a gateway to all dharmas because they do not wander from suchness (tathatā);ya is a gateway to all dharmas because in fact (yathāvat) they are not produced;sta is a gateway to all dharmas because they have nothing to be pretentious about (stambha);^[285]ka is a gateway to all dharmas because an agent (kāraka) is unfindable;sa is a gateway to all dharmas because they do not pass beyond sameness (samatā), and sameness is unfindable;ma is a gateway to all dharmas because taking something as ‘mine’ (mamakāra) is unfindable;ga is a gateway to all dharmas because going (gamana) is unfindable;tha is a gateway to all dharmas because a standing place ([s]thāna) is unfindable;dza is a gateway to all dharmas because birth (jāti) is unfindable;shwa is a gateway to all dharmas because breath (śvāsa) is unfindable;dha is a gateway to all dharmas because a dharma (dharma) is unfindable;śa is a gateway to all dharmas because calm abiding (śamatha) is unfindable;kha is a gateway to all dharmas because a state the same as the sky (kha) is unfindable;kṣa is a gateway to all dharmas because extinction (kṣaya) is unfindable;dzjnā is a gateway to all dharmas because knowledge (jñāna) is unfindable;ha is a gateway to all dharmas because a cause (hetu) is unfindable;bha is a gateway to all dharmas because destruction (bhaṅga) is unfindable;tshaF.167.a is a gateway to all dharmas because a beautiful skin color (chavi) is unfindable;

sma is a gateway to all dharmas because mindfulness (smaraṇa) is unfindable;hva is a gateway to all dharmas because calling out (āhvāna) is unfindable;tsa is a gateway to all dharmas because eagerness (utsāha) for dharmas is unfindable;gha is a gateway to all dharmas because density (ghana) in dharmas is unfindable;ṭha is a gateway to all dharmas because establishment (viṭhapana) is unfindable;ṇa is a gateway to all dharmas because conflict (raṇa) is unfindable;pha is a gateway to all dharmas because a result (phala) is unfindable;ska is a gateway to all dharmas because aggregates (skandha) are unfindable;dza is a gateway to all dharmas because old age (jarā) is unfindable;tsa is a gateway to all dharmas because conduct (caraṇa) is unfindable;ṭa is a gateway to all dharmas because harm (ṭākara) is unfindable;^[286] and ḍha is a gateway to all dharmas because grasping at something as ‘I’ ([ḍ]haṃkāra) is unfindable.

“There is no expression as a letter above and beyond these. And why? Because there is no name at all by which anything might be conventionally designated, or by which anything might be expressed, expounded, realized, or seen. Like this, Subhūti, you should understand that all dharmas are like space.

“Subhūti, this letter a, and so on, the entrance into the teaching, is the entrance through a dhāraṇī gateway.

“Subhūti, any bodhisattva great beings who come to know this skill in the letter a, and so on, will not become perplexed^[287] whatever the sound, will succeed though the sameness of dharmas, and will gain skill in understanding sounds.

“Subhūti, you should know that there are twenty benefits for any bodhisattva great beings F.167.b who hear these spoken words stamped with the letter a, and so on, the letter a, and so on, that are the entry stamp,^[288] and who, having heard them, with a continuum of mental certainty take them up, bear them in mind, read them out loud, and master and expound them in detail to others by way of not apprehending anything.

“What are the twenty? They will have mindfulness, will have intelligence, will have understanding, will have awareness, will have steadfastness, will have a sense of shame, will have wisdom, and will have a confidence giving a readiness to speak. They will also gain this dhāraṇī gateway with little difficulty, will not become tongue-tied and will not be of two minds, and will not become attracted even when they hear smooth words from somebody else, will not get offended when they hear harsh words, will not be uplifted and will not be put down, and will remain in an ordinary state. They will also become skilled in sounds, will become skilled in aggregates, will become skilled in constituents, will become skilled in sense fields, will become skilled in dependent origination, will become skilled in causes, will become skilled in conditions, will become skilled in the true nature of dharmas, will become skilled in knowing higher and lower faculties, will become skilled in knowing the thoughts of others, will become skilled in knowledge of the performance of miraculous power, will become skilled in knowing the divine eye, will become skilled in knowledge that recollects past lives, will become skilled in knowledge of death and rebirth, will become skilled in knowledge that outflows are extinguished, will become skilled in knowing what is possible and impossible, and will become skilled in going, skilled in returning, F.168.a and skilled in the ways of carrying themselves.

“That dhāraṇī gateway, Subhūti, the letter a, and so on, that are the entrance, is the Great Vehicle of bodhisattva great beings.”

Chapter 17: Level Purification

“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas,^[289] do not direct their thoughts toward them, they still do the purification^[290] for a level, and they do not view those levels.

“And what is the bodhisattva great beings’ purification? Subhūti, bodhisattva great beings occupying the first level, Pramuditā, have to do ten purifications for that level. What are the ten? They are purification of the surpassing aspiration, and that by way of not apprehending anything; purification of the basis for beneficial work through not apprehending causal signs;^[291] purification of the same state of mind toward all beings through not apprehending beings; purification of giving up things through not apprehending a gift, giver, or recipient; purification of serving spiritual friends because of not falsely projecting anything on account of them;F.168.b purification of seeking the doctrine through not apprehending any dharma; purification of constant renunciation through not apprehending a home; purification of longing for the body of a buddha through not apprehending the causal signs of the auspicious major and minor signs;^[292] purification of an exposition of dharmas through not apprehending an analysis of dharmas; purification of preventing being puffed up with pride^[293] through not apprehending a state of existence; and purification of making truth statements through not apprehending a statement.

These, Subhūti, are the ten purifications bodhisattva great beings occupying the first level, Pramuditā, have to do.

“Furthermore, Subhūti, bodhisattva great beings occupying the second level have to constantly pay attention to eight dharmas and focus on them in practice. What are the eight? They are completely pure morality, a feeling of appreciation and gratitude, a foundation of the power of patience, an experience of great delight and joy, not ignoring any being, being deeply moved by great compassion, great reverence because of venerating gurus with faith and by imagining them as the Teacher, and seeking the perfections through the practice of them. These, Subhūti, are the eight dharmas bodhisattva great beings occupying the second level have to constantly pay attention to and focus on in practice.

“Furthermore, Subhūti, bodhisattva great beings occupying the third level have to keep on with five dharmas. What are the five? They have to keep on with great learning without complacency, and that without settling down on words; with expositions of the gift of Dharma without concern for material possessions but not falsely projecting anything on account of that; in raising up and transforming wholesome roots for the purification of a buddhafield but not falsely projecting anything on account of that; F.169.a with not feeling oppressed by immeasurable cycles of existence but not falsely projecting anything on account of that; and with an abiding sense of shame and embarrassment but not falsely projecting anything on account of those either. Bodhisattva great beings occupying the third level, Subhūti, have to keep on with these five dharmas.

“Furthermore, Subhūti, bodhisattva great beings occupying the fourth level have to appropriate and keep ten dharmas and should not give them up. What are the ten? Not giving up dwelling in the forest, having few desires, contentment, not giving up the qualities of the ascetic or austerity, not giving up training, abhorring sense objects, production of a thought associated with nirvāṇa,^[294] giving up all possessions, an unmixed mind,^[295] and not relying on anything. These, Subhūti, are the ten dharmas a bodhisattva great being occupying the fourth level should not give up and that they have to appropriate and keep.

“Furthermore, Subhūti, bodhisattva great beings occupying the fifth level have to avoid ten dharmas.^[296] What are the ten? They have to avoid getting tied up with householders, avoid getting tied up with monks and nuns, stop envying status families, avoid places where people get together, stop bearing malice, stop praising themselves and disparaging others, stop the ten unwholesome actions, avoid haughtiness and pride in being superior, stop distortions, avoid doubt,^[297]F.169.b and avoid the propensity for greed, hatred, and confusion. These, Subhūti, are the ten dharmas bodhisattva great beings occupying the fifth level should avoid.

“Furthermore, Subhūti, bodhisattva great beings occupying the sixth level have to complete six dharmas. What are the six? They have to complete the six perfections. There are also another six dharmas they have to avoid. What are the six? They have to avoid śrāvaka states of mind, avoid pratyekabuddha states of mind, avoid wearied states of mind,^[298] avoid feeling cowed when they see a beggar, avoid feeling unhappy about all the things they have given up, and not rebuff beggars. These, Subhūti, are the six dharmas bodhisattva great beings occupying the sixth level should avoid.

“Furthermore, Subhūti, there are twenty dharmas that bodhisattva great beings occupying the seventh level should not do. What are the twenty? They should not seize on a self, seize on a sentient being, seize on a living being, seize on a person, seize on annihilation, seize on permanence, perceive a causal sign, view that it is a cause, settle down on name and form, settle down on the aggregates, settle down on the sense fields, settle down on the constituents, settle down on the three realms, cling to the three realms, wallow in the three realms, settle down on the view that the Buddha should be resorted to, settle down on the view that the Dharma should be resorted to, settle down on the view that the Saṅgha should be resorted to, settle down on the view that morality is a place to resort to, or get depressed that F.170.a ‘all dharmas are empty’ and oppose emptiness. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should not do.

“Occupying the seventh level, they also have to complete exactly twenty dharmas. What are the twenty? They are the realization of emptiness, the actualization of signlessness, the knowledge of wishlessness, the purification of the three spheres, empathy and compassion for all beings, not looking down on those beings, viewing the sameness of all dharmas and not settling down on it, realizing the way things are perfect without falsely projecting anything on account of it, forbearance for nonproduction, the knowledge of nonproduction, the exposition of the one way things are, total destruction of thought constructions concerning all phenomena, reversal of views, reversal of afflictions, the level of meditation on calm abiding and skill in insight, a disciplined state of mind, a calmed state of mind, unobstructed knowledge, the attachment-free level,^[299] and going as they want to any buddhafield. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should complete.

“Furthermore, Subhūti, bodhisattva great beings occupying the eighth level have to complete four dharmas. What are the four? They have to read the minds of all beings, play with the clairvoyances, view the buddhafields and fully execute them exactly as they have seen them to be, and attend on the buddhas and properly contemplate the buddha bodies. These, Subhūti, are the four dharmas they should complete. Furthermore, Subhūti, bodhisattva great beings F.170.b occupying the eighth level have to complete four other dharmas. What are the four? They have to know higher and lower faculties, they have to purify a buddhafield, they have to be constantly absorbed in the illusion-like meditative stabilization, and they have to intentionally appropriate an existence and bring into being a body in line with the outcome of the wholesome roots of beings. These, Subhūti, are the four other dharmas bodhisattva great beings occupying the eighth level have to complete.

“Furthermore, Subhūti, bodhisattva great beings occupying the ninth level have to complete twelve dharmas. What are the twelve? They are the assistance of unending prayers; success in line with the prayers that are made; understanding knowledge of the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts; understanding a river of confidence giving a readiness to speak; and perfect entry into a womb, a perfect family, a perfect social class and lineage, a perfect retinue, a perfect birth, perfect going forth, the perfect spreading out of a Bodhi tree, and the perfect completion of good qualities. These, Subhūti, are the twelve dharmas bodhisattva great beings occupying the ninth level have to complete.

“Subhūti, bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata.’ ”

The Lord having said this, venerable Subhūti inquired of him, “Lord, F.171.a what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”

The Lord replied, “With attention connected with the knowledge of all aspects, the full accomplishment of all wholesome roots, Subhūti, is the bodhisattva great beings’ purification of the surpassing aspiration.

“What is the purification of the same state of mind toward all beings? With attention connected with the knowledge of all aspects the full accomplishment of the four immeasurables—love, compassion, joy, and equanimity—Subhūti, is said to be the purification of the same state of mind toward all beings.

“What is the bodhisattva great beings’ purification of giving up? Giving gifts to all beings without conceptualization, Subhūti, is said to be the purification of giving up.

“What is the bodhisattva great beings’ purification of serving spiritual friends? There serving, attending on, and having great reverence for those spiritual friends, the spiritual friends of bodhisattva great beings who cause them to take up and enter into the knowledge of all aspects and establish them in it, Subhūti, are said to be the bodhisattva great beings’ purification of serving spiritual friends.

“What is the bodhisattva great beings’ purification of seeking the doctrine? There with a thought connected with the knowledge of all aspects they seek the doctrine and do not fall to the śrāvaka or pratyekabuddha level. That, Subhūti, is said to be the bodhisattva great beings’ purification of seeking the doctrine. F.171.b

“What is the bodhisattva great beings’ purification of constant renunciation? In all lifetimes they are aloof and renounced, they go forth to homelessness into the Tathāgata’s doctrine, and nobody hinders them. That, Subhūti, is said to be the bodhisattva great beings’ purification of constant renunciation.

“What is the bodhisattva great beings’ purification of longing for the body of a buddha? Having seen the body of a buddha they never become separated from attention to the buddha until they reach the knowledge of all aspects. That, Subhūti, is said to be the bodhisattva great beings’ purification of longing for the body of a buddha.

“What is the bodhisattva great beings’ purification of an exposition of doctrines? Whether the Tathāgata is here before us or whether gone into nirvāṇa, the bodhisattva great beings teach doctrine, illuminating for beings the spiritual life good at the beginning, good in the middle, and good at the end, excellent in meaning, excellent in wording, unadulterated, complete, purified, and completely pure—that is to say, the discourses, melodious narrations, predictions, verses, summaries, introductions, accounts, birth stories, expanded texts, marvels, tales, and expositions. That, Subhūti, is said to be the bodhisattva great beings’ purification of an exposition of doctrines.

“What is the bodhisattva great beings’ purification of overcoming F.172.a being puffed up with pride? Overcoming being puffed up with pride on account of which they are not born in lower status families, Subhūti, is said to be the bodhisattva great beings’ purification of overcoming being puffed up with pride.

“What is the bodhisattva great beings’ purification of making truth statements? That they do what they say, Subhūti, is said to be the bodhisattva great beings’ purification of making truth statements.

“Those ten, Subhūti, are the purifications bodhisattva great beings occupying the first level have to do.

“What is the bodhisattva great beings’ completely pure morality? It is this: not paying attention to śrāvaka and pratyekabuddha states of mind, to what makes for an immorality, or to any of those dharmas that constitute a hindrance to awakening either. That is the bodhisattva great beings’ completely pure morality.

“What is the bodhisattva great beings’ feeling of appreciation and gratitude? Let alone something big, when bodhisattva great beings are doing their practice they do not consign to oblivion even a tiny benefit done, up until the end of saṃsāra. That is the bodhisattva great beings’ feeling of appreciation and gratitude.

“What is the bodhisattva great beings’ foundation of the power of patience? The absence of malicious and violent thoughts toward all beings is the bodhisattva great beings’ foundation of the power of patience.

“What do bodhisattva great beings experience as great delight and joy? F.172.b Bringing beings to maturity in the three vehicles is what bodhisattva great beings experience as great delight and joy.

“What is the bodhisattva great beings’ not ignoring any being? Guarding all beings is the bodhisattva great beings’ not ignoring any being.

“What is the bodhisattva great beings’ being deeply moved by great compassion? When doing a practice it occurs to bodhisattva great beings, ‘I would stay in the hells for the sake of each being for as many eons as there are sand particles in the Gaṅgā River, and until I have established those beings in the knowledge of a buddha, I would undergo amputation, quartering, mutilation through torture, boiling, and being cooked, and similarly, for the sake of all beings, all the while I would be enthusiastic and not become depressed.’ That is the bodhisattva great beings’ being deeply moved by great compassion.

“What is the bodhisattva great beings’ great reverence because of venerating gurus with faith? It is this: imagining the gurus as the Teacher. That is called the bodhisattva great beings’ great reverence because of venerating gurus with faith.

“What is the bodhisattva great beings’ seeking the perfections through the practice of them? It is this: in order to bring all beings to maturity, seeking the perfections without doing other work. That is called the bodhisattva great beings’ seeking the perfections through the practice of them.

“What is the bodhisattva great beings’ F.173.a great learning without complacency? It is not being complacent, but rather thinking, ‘I will bear in mind whatever the lord buddhas have spoken in this world system or in world systems all around in the ten directions.’ That is the bodhisattva great beings’ great learning without complacency.

“What is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions? Bodhisattva great beings teach the Dharma, but without hoping for anything at all, even for personal awakening from the wholesome root that comes from the gift of Dharma. That is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions.

“What is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield? They thoroughly establish^[300] those wholesome roots that purify the field of their own and others’ buddhafields with whichever wholesome roots cause the purification of a buddhafield. That is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield.

“What is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence? In a stable state on account of wholesome roots, they bring beings to maturity with those wholesome roots on account of which they are stable, purify a buddhafield, and never fall into feeling oppressed up until they have completed all the buddhadharmas and the knowledge of all aspects. That is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence.

“What F.173.b is the bodhisattva great beings’ abiding sense of shame and embarrassment? It is the abhorrence of śrāvaka and pratyekabuddha states of mind. That is the bodhisattva great beings’ abiding sense of shame and embarrassment.

“What is the bodhisattva great beings’ not giving up dwelling in the forest? It is the transcendence of the śrāvaka and pratyekabuddha levels. That is the bodhisattva great beings’ not giving up dwelling in the forest.

“What is the bodhisattva great beings’ having few desires? It is the bodhisattva great beings’ not desiring even awakening. That is the bodhisattva great beings’ having few desires.

“What is the bodhisattva great beings’ contentment? Not falsely projecting even reaching the knowledge of all aspects. That is the bodhisattva great beings’ contentment.

“What is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity? It is this: forbearance for meditation on the deep dharmas. That is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity.

“What is the bodhisattva great beings’ not giving up training? It is where all training is without movement. That is the bodhisattva great beings’ not giving up training.

“What is the bodhisattva great beings’ abhorrence of sense objects? It is not producing desire realm states of mind.^[301] That is the bodhisattva great beings’ abhorrence F.174.a of sense objects.

“What is the bodhisattva great beings’ production of a thought associated with nirvāṇa? It is this: not causing all the dharmas to come into being. That is the bodhisattva great beings’ production of a thought associated with nirvāṇa.

“What is the bodhisattva great beings’ giving up all possessions? It is not grasping inner or outer dharmas. That is the bodhisattva great beings’ giving up all possessions.

“What is the bodhisattva great beings’ unmixed mind?^[302] Their minds not connecting with the foundations of consciousnesses is the bodhisattva great beings’ unmixed mind.

“What is the bodhisattva great beings’ not relying on anything? Not paying attention to all things is the bodhisattva great beings’ not relying on anything.

“What is the bodhisattva great beings’ avoidance of getting tied up with householders? It is this: roaming from buddhafield to buddhafield and miraculously taking birth, appearing with a shaved head and wearing saffron-colored robes. That is the bodhisattva great beings’ avoidance of getting tied up with householders.

“What is the bodhisattva great beings’ avoidance of getting tied up with monks and nuns? They do not stay with monks and nuns even for as long as a finger snap, and when they are absent they do not worry.^[303] That is the bodhisattva great beings’ avoidance of getting tied up F.174.b with monks and nuns.

“What is the bodhisattva great beings’ stopping envying status families? Here, Subhūti, bodhisattva great beings have to think as follows: ‘I have to supply all beings with their requirements for happiness. These beings here are happy just because of their own merits, so I should not think envious thoughts about this.’ That is the bodhisattva great beings’ stopping envying status families.

“What is the bodhisattva great beings’ avoiding places where people get together? Bodhisattva great beings should not get together with people in any place where there might be śrāvakas or pratyekabuddhas, where the conversations might be connected with them, or where there might be the production of thoughts that are connected with them. That is the bodhisattva great beings’ avoiding places where people get together.

“How do bodhisattva great beings stop feeling malice? They do not give an opportunity for malicious thoughts or violent thoughts, and they do not give an opportunity for thinking about fighting or thinking about quarrelling. That is the bodhisattva great beings’ stopping feeling malice.

“What is the bodhisattva great beings’ stopping praising themselves? Not viewing inner dharmas is the bodhisattva great beings’ stopping praising themselves.

“What is the bodhisattva great beings’ stopping disparaging others? It is this: F.175.a not viewing outer dharmas. That is the bodhisattva great beings’ stopping disparaging others.

“How do bodhisattva great beings stop the ten unwholesome actions? Let alone the noble path, let alone awakening, because these ten unwholesome actions are even a hindrance to a good form of life, bodhisattva great beings stop them.

“How do bodhisattva great beings avoid pride in being superior? Let alone something additional that would make them think they are superior, because they do not view any dharma at all bodhisattva great beings avoid pride in being superior.

“How do bodhisattva great beings avoid haughtiness? It is because they do not view any real basis on which they could become haughty that bodhisattva great beings avoid haughtiness.

“How do bodhisattva great beings stop distortions? Given that real bases are unfindable, bodhisattva great beings stop distortions.

“How do bodhisattva great beings avoid the propensity for greed, hatred, and confusion?^[304] It is because of not viewing a real basis for greed, hatred, and confusion that bodhisattva great beings avoid the propensity for greed, hatred, and confusion.

“What are the six dharmas bodhisattva great beings on the sixth level F.175.b have to complete? They are these six perfections: the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. They have to complete those perfections. The lord buddhas, and śrāvakas and pratyekabuddhas as well, having stood in these six perfections, have gone, are going, and will go to the other side of the five oceans of knowable things. What are the five? They are these: the past, the future, the present, the inexpressible, and the uncompounded. Thus should bodhisattva great beings complete the six perfections.

“There bodhisattva great beings somehow have to avoid śrāvaka thought. And why? Because it is not the path to awakening.

“They have to avoid pratyekabuddha thought. And why? Because it is not the path to awakening.

“They have to avoid a wearied state of mind. And why? Because it is not the path to awakening.

“They should not feel cowed when they see a beggar. And why? Because it is not the path to awakening.

“They should not feel unhappy about all the things they have given up. And why? Because it is not the path to awakening.

“Having produced the first thought, from then on they should always give gifts and should not let that thought be in vain.

“They have to avoid those six dharmas.

“There bodhisattva great beings should somehow not seize on a self because a self absolutely does not exist. F.176.aConstrue seize on a sentient being, seize on a living being, and seize on a person similarly as well. And why? Because they absolutely do not exist.

“There bodhisattva great beings should somehow not seize on annihilation. And why? Because all dharmas have not been produced, so no dharma at all is annihilated.

“There bodhisattva great beings should somehow not seize on permanence, because a dharma that is not produced is not permanent and is not annihilated.

“There bodhisattva great beings should somehow not perceive a causal sign, because defilement absolutely does not exist.

“There bodhisattva great beings should somehow not view it as a cause. And why? Because they do not consider that view.

“There bodhisattva great beings should somehow not settle down on name and form. And why? Because those things cannot be apprehended. Thus should bodhisattva great beings not settle down on name and form.

“Similarly, they should not settle down on the aggregates, constituents, and sense fields. And why? Because those dharmas do not exist through their intrinsic natures. Thus should they not settle down on the aggregates, constituents, and sense fields.

“There bodhisattva great beings should somehow not settle down on the three realms. And why? Because they do not exist through their intrinsic natures. Thus should they not settle down on the three realms.

“There bodhisattva great beings should somehow not cling to the three realms. And why? Because those things do not exist and cannot be apprehended. Thus should bodhisattva F.176.b great beings not cling to the three realms.

“There bodhisattva great beings should somehow not wallow in the three realms. And why? Because they have no intrinsic nature. Thus should bodhisattva great beings not wallow in the three realms.

“There bodhisattva great beings should somehow not resort to a view of the Buddha. And why? Because by resorting to a view of the Buddha they do not see the Buddha. Thus should bodhisattva great beings not resort to a view of the Buddha.

“There bodhisattva great beings should somehow not resort to a view of the Dharma. And why? Because by resorting to a view of the Dharma they do not see the Dharma. Thus should bodhisattva great beings not resort to a view of the Dharma.

“There bodhisattva great beings should somehow not resort to a view of the Saṅgha. And why? Because by resorting to a view of the Saṅgha they do not see the Saṅgha. Thus should bodhisattva great beings not resort to a view of the Saṅgha.

“There bodhisattva great beings should somehow not settle down on the view that morality is a place to resort to. And why? Because from resorting to a view of morality, morality does not become pure. Thus should bodhisattva great beings not settle down on the view that morality is a place to resort to.

“There bodhisattva great beings should somehow not get depressed that ‘all dharmas are empty,’ because they are empty of their own particular characteristics, not empty of emptiness. Thus should bodhisattva great beings F.177.a not get depressed that ‘all dharmas are empty.’

“There bodhisattva great beings should somehow not oppose emptiness, because the empty is an emptiness of its own particular characteristic, therefore emptiness does not oppose emptiness. Thus should bodhisattva great beings not oppose emptiness.

“There bodhisattva great beings should somehow realize emptiness, because the empty is the emptiness of emptiness, and they do not cause emptiness to be realized in emptiness. Thus should bodhisattva great beings realize emptiness.

“What is the bodhisattva great beings’ actualization of signlessness? It is this: not paying attention to any dharma.

“What is the bodhisattva great beings’ knowledge of wishlessness? It is this: that all beings in the three realms have no fixed position.

“What is the bodhisattva great beings’ purification of the three spheres? It is this: the completion of the ten wholesome actions.

“What is the completion of the bodhisattva great beings’ empathy and compassion for all beings? It is this: gaining great compassion.

“How do bodhisattva great beings not look down on all beings? It is this: because of the purity of the field of beings.

“What is the bodhisattva great beings’ view of the sameness of all dharmas? It is this: not adding to and not taking away from all dharmas.

“What is the bodhisattva great beings’ realization of the way things are perfect? It is the absence of a realization of all dharmas.

“What is the bodhisattva great beings’ F.177.b forbearance for nonproduction? The forbearance for all dharmas that are not produced, do not stop, and do not occasion anything is forbearance for nonproduction.

“What is the bodhisattva great beings’ knowledge of nonproduction? The knowledge that name and form are not produced is the bodhisattva great beings’ knowledge of nonproduction.

“What is the bodhisattva great beings’ exposition of the one way things are? The absence of habitual ideas about dual phenomena is the exposition of the one way things are.

“What is the bodhisattva great beings’ total destruction of thought constructions? It is not entertaining any notion of any dharma.

“What is the bodhisattva great beings’ reversal of views? It is the reversal of all the views of śrāvakas and pratyekabuddhas.

“What is the bodhisattva great beings’ reversal of afflictions? It is the forsaking of all residual impressions, connections, and afflictions.

“What is the bodhisattva great beings’ level of calm abiding and insight? It is this: the knowledge of a knower of all aspects.

“What is the bodhisattva great beings’ disciplined state of mind? It is not taking pleasure in the three realms.

“What is the bodhisattva great beings’ calmed state of mind? It is when all six faculties do not radiate out.

“What is the bodhisattva great beings’ unobstructed knowledge? It is obtaining the buddha eye.

“What is the bodhisattva great beings’ knowledge that does not enter into attachment? It is remaining indifferent to the six sense fields.

“What is the bodhisattva great beings’ going as they want to any field? It is displaying F.178.a a body wherever there is a circle of retainers.

“What is the bodhisattva great beings’ reading the minds of all beings? It is knowing with their minds the minds and mental factors of all beings.

“What is the bodhisattva great beings’ play with the clairvoyances? Playing with the clairvoyances, they roam from buddhafield to buddhafield in order to see the buddhas, but without entertaining any notion of a buddha.

“What is the bodhisattva great beings’ viewing of the buddhafields? Without moving from any one buddhafield, they also appear in all buddhafields, but they do not entertain any notion of a buddhafield.

“What is the bodhisattva great beings’ viewing the buddhafields and fully executing them exactly as they have seen them to be? Bestriding the level of a majestic wheel-turning emperor of world systems in a great billionfold world system, they abdicate in all those world systems in order to bring beings to maturity, but without falsely projecting anything.

“What is the bodhisattva great beings’ attending on the buddhas? It is attending on the Dharma in order to look after beings.

“What is the bodhisattva great beings’ properly contemplating the buddha bodies? It is properly contemplating the body of dharmas.

“What is the bodhisattva great beings’ knowledge of higher and lower faculties? It is standing in the ten powers and knowing the completion of the faculties by all beings.

“What is the bodhisattva great beings’ purification of a buddhafield? It is purifying F.178.b the minds of all beings by way of not apprehending anything.

“What is the bodhisattva great beings’ illusion-like meditative stabilization? It is the meditative stabilization standing in which bodhisattva great beings do all that has to be done without mentally engaging any dharma.

“What is the bodhisattva great beings’ constantly being absorbed in meditation? It is the bodhisattva great beings’ meditative stabilization that has arisen from maturation.^[305]

“How do bodhisattva great beings bring into being a body in line with the outcome of the wholesome roots of beings? Here they appropriate a body, when and as they want to, in line with the outcome of the wholesome roots of beings.

“Why do bodhisattva great beings appropriate an existence when and as they want to? It is so they will bring beings to maturity.

“How is it that bodhisattva great beings have success in line with the prayers they have made? Here bodhisattva great beings have success in line with the prayers they have made because they have completed the six perfections.

“How is it that bodhisattva great beings have a knowledge that comprehends the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts? It is this: a detailed and thorough knowledge of creative explanations.

“How is it that bodhisattva great beings understand a river of confidence giving a readiness to speak? It is this: a detailed and thorough knowledge of the confidence giving a readiness to speak.

“What is the bodhisattva great beings’ perfect entry into a womb? The bodhisattva great beings’ F.179.a taking birth here miraculously in all lifetimes is the bodhisattva great beings’ perfect entry into a womb.

“What is the bodhisattva great beings’ perfect family? That bodhisattva great beings take birth in great families is the bodhisattva great beings’ perfect family.

“What is the bodhisattva great beings’ perfect social class? That bodhisattva great beings take birth in great sāla tree–like royal families and great sāla tree–like brahmin families is the bodhisattva great beings’ perfect social class.

“What is the bodhisattva great beings’ perfect lineage? That bodhisattva great beings descend on the mother’s side as have the bodhisattvas of the past is the bodhisattva great beings’ perfect lineage.

“What is the bodhisattva great beings’ perfect retinue? It is this, namely, having established beings in awakening, they have just a retinue of bodhisattvas. That is the bodhisattva great beings’ perfect retinue.

“What is the bodhisattva great beings’ perfect birth? At the moment of their birth, illumination spreads though all the world systems and causes them to shake in six ways. That is the bodhisattva great beings’ perfect birth.

“What is the bodhisattva great beings’ perfect going forth? Bodhisattva great beings F.179.b go forth to homelessness with many one hundred thousand one hundred million billion beings, and those beings become definite in the three vehicles. That is the bodhisattva great beings’ perfect going forth.

“What is the bodhisattva great beings’ perfect spreading out of a Bodhi tree? It has a golden root, a trunk made of beryl, and branches, leaves, and petals made of the seven precious stones. Those branches, leaves, and petals spread an illumination as far as the infinite world systems in the ten directions. That is the bodhisattva great beings’ perfect spreading out of a Bodhi tree.

“What is the bodhisattva great beings’ perfect completion of good qualities? The bodhisattva great beings’ purification of a buddhafield through bringing beings to maturity is the bodhisattva great beings’ perfect completion of good qualities.

“Why is it bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata’? When bodhisattva great beings have completed all ten perfections, up to have completed the eighteen distinct attributes of a buddha, and knowledge of a knower of all aspects; have eliminated all residual impressions, connections, and afflictions; and have completed all buddha dharmas, because of that, Subhūti, bodhisattva great beings occupying the tenth level have therefore to be called just ‘tathāgata.’ F.180.a

“Subhūti, what are the ten levels of bodhisattva great beings? Subhūti, here bodhisattva great beings practicing all six perfections with skillful means, trained in the thirty-seven dharmas on the side of awakening, up to practicing the eighteen distinct attributes of a buddha pass beyond the Śuklavipaśyanā level^[306] and pass beyond the Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, and Bodhisattva level—that is to say, Subhūti, bodhisattva great beings pass beyond these nine levels and stand on the buddha level. Those, Subhūti, are the ten levels of bodhisattva great beings.

“Thus, Subhūti, bodhisattva great beings have set out in the Great Vehicle.”

Chapter 18: The Exposition of Going Forth in the Great Vehicle

“Subhūti, in regard to what you have asked—‘From where^[308] will the Great Vehicle go forth?’—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas—the Great Vehicle and the knowledge of all aspects—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. F.180.b Subhūti, someone who would assert that dharmas without marks go forth^[309] might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

Connect this in the same way with each, up to the cessation element.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of form that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of feeling … perception … volitional factors … and consciousness that it goes forth. And why? Because, Subhūti, the emptiness of form will not go forth from the three realms, and it will not stand in the knowledge of all aspects. The emptiness of feeling … perception … volitional factors … and consciousness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, form is empty of form, and feeling … perception … volitional factors … and consciousness is empty of consciousness.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the eyes that it goes forth. F.181.a Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the ears … the nose … the tongue … the body … and the thinking mind that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of a form…, and the emptiness of a sound…, a smell…, a taste…, a feeling…, and a dharma…; the emptiness of the eye consciousness…, and the emptiness of the ear…, the nose…, the tongue…, the body…, and the thinking-mind consciousness…; the emptiness of eye contact…, and the emptiness of ear…, nose…, tongue…, body…, and thinking-mind contact; the emptiness of the feeling that arises from eye contact…, and the emptiness of the feeling that arises from ear…, nose…, tongue…, body…, and thinking-mind contact that it goes forth. And why? Because, Subhūti, the emptiness of the eyes will not go forth from the three realms, and it will not stand in the knowledge of all aspects. Connect this in the same way with each, up to the emptiness of the feeling that arises from thinking-mind contact will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, eyes are empty of eyes. Connect this in the same way with each, up to because the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a dream that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of an illusion, a mirage, an echo, an apparition, or a tathāgata’s F.181.b magical creation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a dream will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of an illusion, a mirage, an echo, an apparition, or a tathāgata’s magical creation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of a dream is empty of the intrinsic nature of a dream, the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of giving that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom that it goes forth. And why? Because, Subhūti, the intrinsic nature of the perfection of giving will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, because the intrinsic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom will not go forth F.182.a from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, and similarly, the intrinsic nature of the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of inner emptiness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of … up to the emptiness that is the nonexistence of an intrinsic nature that it goes forth. And why? Because, Subhūti, the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the applications of mindfulness that they go forth. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness. F.182.b

“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or the path that it goes forth. And why? Because, Subhūti, the intrinsic nature of … up to the path will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the path is empty of the path.

“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha that they go forth. And why? Because, Subhūti, the intrinsic nature of the buddhadharmas will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the buddhadharmas are empty of the buddhadharmas.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the worthy ones that they go forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the pratyekabuddhas, the bodhisattvas, and the tathāgatas, worthy ones, perfectly complete buddhas that they go forth. And why? Because, Subhūti, the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly F.183.a complete buddha will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha is empty of the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of stream enterer that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects that they go forth. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, and similarly, Subhūti, because the intrinsic nature of the result of once-returner … the result of non-returner … the state of a worthy one … a pratyekabuddha’s awakening … F.183.b the knowledge of path aspects … and the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a name that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a causal sign … a conventional term … a communication … or a designation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a designation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, a designation is empty of the intrinsic nature of a designation.

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonproduction that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonstopping … nondefilement … nonpurification … and not occasioning anything that it goes forth. And why? Because, Subhūti, the intrinsic nature of not occasioning anything will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, not occasioning anything is empty of the intrinsic nature of not occasioning anything.

“Thus, Subhūti, the Great Vehicle will not go forth from the three realms and will not stand in the knowledge of all aspects. That vehicle does not move. B14

“Subhūti, in regard to what you have asked^[310]—‘Where will the Great Vehicle stand?’—that F.184.a vehicle will not stand anywhere. And why? Because no dharma stands. And yet, Subhūti, that vehicle will stand by way of not standing. Subhūti, it is like this: suchness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the very limit of reality and the inconceivable element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of suchness does not stand or not stand, and the intrinsic nature of the very limit of reality and the inconceivable element does not stand or not stand. And why? Because the intrinsic nature of suchness is empty of the intrinsic nature of suchness, and similarly the intrinsic nature of the very limit of reality is empty of the intrinsic nature of the very limit of reality, and the intrinsic nature of the inconceivable element is empty of the intrinsic nature of the inconceivable element.

“Subhūti, it is like this: the space element does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the abandonment element, detachment element, and cessation element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the space element does not stand or not stand, F.184.b and the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element does not stand or not stand. And why? Because the intrinsic nature of the space element is empty of the intrinsic nature of the space element, the intrinsic nature of the abandonment element is empty of the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element is empty of the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element is empty of the intrinsic nature of the cessation element.

“Subhūti, it is like this: the emptiness of form does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the emptiness of feeling, emptiness of perception, emptiness of volitional factors, and emptiness of consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of form does not stand or not stand, up to the intrinsic nature of consciousness does not stand or not stand. And why? Because form is empty of form, up to consciousness is empty of consciousness.

“Subhūti, it is like this: the emptiness of the eyes does not stand or not stand, up to the emptiness of the thinking mind does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eyes does not stand or not stand, F.185.aup to the intrinsic nature of the thinking mind does not stand or not stand. And why? Because the eyes are empty of eyes, up to the thinking mind is empty of thinking mind.

“Subhūti, it is like this: the emptiness of a form does not stand or not stand, up to the emptiness of a dharma does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a form does not stand or not stand, up to the intrinsic nature of a dharma does not stand or not stand. And why? Subhūti, it is because a form is empty of a form, up to a dharma is empty of a dharma.

“Subhūti, it is like this: the emptiness of the eye consciousness does not stand or not stand, up to the emptiness of the thinking-mind consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eye consciousness does not stand or not stand, up to the intrinsic nature of the thinking-mind consciousness does not stand or not stand. And why? Subhūti, it is because the eye consciousness is empty of eye consciousness, up to the thinking-mind consciousness is empty of thinking mind consciousness.

“Subhūti, it is like this: the emptiness of eye contact does not stand or not stand, up to the emptiness of thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, F.185.b the intrinsic nature of eye contact does not stand or not stand, up to the intrinsic nature of thinking-mind contact does not stand or not stand. And why? Subhūti, it is because eye contact is empty of eye contact, up to thinking-mind contact is empty of thinking-mind contact.

“Subhūti, it is like this: the emptiness of the feeling that arises from eye contact does not stand or not stand, up to the emptiness of the feeling that arises from thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why, Subhūti? Because, Subhūti, the intrinsic nature of the feeling that arises from eye contact does not stand or not stand, up to the intrinsic nature of the feeling that arises from thinking-mind contact does not stand or not stand. And why? Subhūti, it is because the feeling that arises from eye contact is empty of the feeling that arises from eye contact, up to the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.

“Subhūti, it is like this: a dream does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: an illusion, mirage, echo, apparition, or tathāgata’s magical creation does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a dream does not stand or not stand. And why? Because the intrinsic nature of a dream is empty of the intrinsic nature of a dream. F.186.a It is also because the intrinsic nature of an illusion, mirage, echo, apparition, and tathāgata’s magical creation does not stand or not stand. And why? Because the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.

“Subhūti, it is like this: the perfection of giving does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the perfection of giving does not stand or not stand, and the intrinsic nature of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom does not stand or not stand. And why? Because the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, up to and because the intrinsic nature of the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.

“Subhūti, it is like this: inner emptiness does not stand or not stand, F.186.b and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: … up to the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of inner emptiness does not stand or not stand, up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand. And why? Because the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness, up to and because the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.

“Subhūti, it is like this: the applications of mindfulness do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness does not stand or not stand. And why? Because the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness.

“Subhūti, it is like this: … up to the eightfold noble path does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eightfold noble path does not stand or not stand. And why? It is because the path is empty of the path.

“Subhūti, it is like this: the ten powers of a tathāgata do not stand or not stand, up to the eighteen distinct attributes of a buddha F.187.a do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the ten powers of a tathāgata does not stand or not stand, up to the intrinsic nature of the eighteen distinct attributes of a buddha does not stand or not stand. And why? Because the ten powers of a tathāgata are empty of the ten powers of a tathāgata, up to the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha.

“Subhūti, it is like this: the worthy one with outflows extinguished does not stand or not stand, the pratyekabuddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the worthy one does not stand or not stand, and the intrinsic nature of the pratyekabuddha does not stand or not stand. And why? Because the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, and the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha.

“Subhūti, it is like this: a bodhisattva great being does not stand or not stand, the tathāgata, worthy one, perfectly complete buddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the bodhisattva does not stand or not stand, and the intrinsic nature of the Tathāgata does not stand or not stand. F.187.b And why? Because the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the Tathāgata is empty of the intrinsic nature of the Tathāgata.

“Subhūti, it is like this, the result of stream enterer does not stand or not stand, up to the state of a worthy one does not stand or not stand, a pratyekabuddha’s awakening does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer does not stand or not stand, up to the intrinsic nature of the state of a worthy one does not stand or not stand, and the intrinsic nature of a pratyekabuddha’s awakening does not stand or not stand. And why? Because the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, up to the intrinsic nature of the state of a worthy one is empty of the intrinsic nature of the state of a worthy one, and the intrinsic nature of a pratyekabuddha’s awakening is empty of the intrinsic nature of a pratyekabuddha’s awakening.

“Subhūti, it is like this: the knowledge of path aspects does not stand or not stand, and the knowledge of all aspects does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the knowledge of path aspects does not stand or not stand, and the intrinsic nature of the knowledge of all aspects does not stand or not stand. And why? Because the intrinsic nature of the knowledge of path aspects is empty of the intrinsic nature of the knowledge of path aspects, and the intrinsic nature F.188.a of the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.

“Subhūti, it is like this: a name does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: a causal sign, a conventional term, a communication, and a designation do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a name does not stand or not stand, and the intrinsic nature of a causal sign, the intrinsic nature of a conventional term, the intrinsic nature of a communication, and the intrinsic nature of a designation does not stand or not stand. And why? Because the intrinsic nature of a name is empty of the intrinsic nature of a name, the intrinsic nature of a causal sign is empty of the intrinsic nature of a causal sign, the intrinsic nature of a conventional term is empty of the intrinsic nature of a conventional term, the intrinsic nature of a communication is empty of the intrinsic nature of a communication, and the intrinsic nature of a designation is empty of the intrinsic nature of a designation.

“Subhūti, it is like this: nonproduction does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: nonstopping, nondefilement, nonpurification, and not occasioning anything do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of nonproduction does not stand or not stand, and the intrinsic nature of nonstopping, nondefilement, nonpurification, and not occasioning anything F.188.b does not stand or not stand. And why? Because the intrinsic nature of nonproduction is empty of the intrinsic nature of nonproduction, the intrinsic nature of nonstopping … nondefilement … nonpurification … and the intrinsic nature of not occasioning anything is empty of the intrinsic nature of not occasioning anything.

“Thus, Subhūti, that vehicle, standing by way of not standing and by way of not moving, will not stand anywhere.

“Subhūti, in regard to what you have asked^[311]—‘Who will go forth in the Great Vehicle?’—no one will go forth in that vehicle. And why? Because, Subhūti, that vehicle, one who goes forth, that by which one goes forth, and from where one goes forth—all those dharmas do not exist and are not apprehended; and given that all the dharmas do not exist and are not apprehended, what dharma will go forth by means of what dharma?

“And why? Subhūti, it is because you cannot apprehend a self because a self is extremely^[312] pure, and you cannot apprehend a sentient being, a living being, a person, one who does, one who feels, one who knows, or one who sees because they are extremely pure; you cannot apprehend suchness and you cannot apprehend the very limit of reality because they are extremely pure, and you cannot apprehend the inconceivable element because it is extremely pure; you cannot apprehend the aggregates, constituents, or sense fields because they are extremely pure; you cannot apprehend the perfection of giving because it is extremely pure, and similarly you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom because they are extremely pure; you cannot apprehend F.189.a inner emptiness because it is extremely pure,up to you cannot apprehend the emptiness that is the nonexistence of an intrinsic nature because it is extremely pure; you cannot apprehend the thirty-seven dharmas on the side of awakening because they are extremely pure; and you cannot apprehend the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha because they are extremely pure. Similarly, you cannot apprehend the stream enterer, once-returner, non-returner, worthy one, pratyekabuddha, bodhisattva, or tathāgata, worthy one, perfectly complete buddha because they are extremely pure; and similarly, you cannot apprehend the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, or the knowledge of all aspects because they are extremely pure.

^[313] You cannot apprehend nonproduction because it is extremely pure, and similarly, you cannot apprehend nonstopping, nondefilement, nonpurification, and not occasioning anything because they are extremely pure. You cannot apprehend a prior limit because it is extremely pure, and similarly you cannot apprehend a later limit or the present because they are extremely pure; similarly, you cannot apprehend coming, going, remaining, death, or birth because they are extremely pure, and similarly you cannot apprehend decrease and increase because they are extremely pure.

“What do you not apprehend such that all is not apprehended?

“It is because of not apprehending the dharma-constituent that all dharmas are not apprehended.^[314] And why? Subhūti, because of not apprehending the dharma-constituent, the dharma-constituent is not apprehended; because of not apprehending nonproduction … nonstopping … F.189.b nondefilement … nonpurification … and not occasioning anything, not occasioning anything is not apprehended; because of not apprehending suchness, suchness is not apprehended; because of not apprehending the very limit of reality, the very limit of reality is not apprehended; because of not apprehending the perfection of giving, the perfection of giving is not apprehended, and because of not apprehending the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom, the perfection of wisdom is not apprehended; because of not apprehending inner emptiness, inner emptiness is not apprehended,up to because of not apprehending the emptiness that is the nonexistence of an intrinsic nature, the emptiness that is the nonexistence of an intrinsic nature is not apprehended; and because of not apprehending the applications of mindfulness, the applications of mindfulness are not apprehended. Similarly, because of not apprehending the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path, the path is not apprehended; and similarly, because of not apprehending the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha, the eighteen distinct attributes of a buddha are not apprehended.

Because of not apprehending a stream enterer, a stream enterer is not apprehended; because of not apprehending a once-returner … a non-returner … and a worthy one, a worthy one is not apprehended; because of not apprehending a pratyekabuddha, a pratyekabuddha is not apprehended,up to because of not apprehending a tathāgata, a tathāgata is not apprehended; and because of not apprehending the result of stream enterer … the result of once-returner … the result of non-returner … F.190.a the state of a worthy one … a pratyekabuddha’s awakening … and the state of a buddha, the state of a buddha is not apprehended. Similarly, because of not apprehending a level, the Pramuditā level is not apprehended; and because of not apprehending a level, because it is extremely pure, the Vimalā, Prabhākarī, Arciṣmatī, Sudurjayā, Abhimukhī, Dūraṃgamā, Acalā, Sādhumatī, and Dharmameghā levels are not apprehended. And also, because of not apprehending a level, ten levels are not apprehended. What are the ten? They are the first Śuklavipaśyanā level, the Gotra level, the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, the Pratyekabuddha level, the Bodhisattva level, and the Buddha level.

“Because of inner emptiness the first level is not apprehended, up to because of the emptiness that is the nonexistence of an intrinsic nature, the first level is not apprehended; because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, up to the tenth level is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, bringing beings to maturity is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, purification of a buddhafield is not apprehended. Because they are extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, the five eyes are not apprehended.

“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that will go forth^[315] in the Great Vehicle to the knowledge of all aspects by way of not apprehending all dharmas.” F.190.b

Chapter 19: Surpassing

Then venerable Subhūti said to the Lord, “Lord, you say this—‘Great Vehicle’—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?^[316]

“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room^[317] for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.

“To illustrate, Lord, just as you cannot apprehend space coming, cannot apprehend it going, and cannot apprehend it remaining, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.

“To illustrate, Lord, just as, because of the equality of the three time periods, you cannot apprehend space’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle, similarly, Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This, Lord—that is, the Great Vehicle—is a vehicle equally of the three time periods. F.191.a That is why ‘Great Vehicle’ is said again and again.”

“Exactly so, Subhūti, exactly so!” the Lord replied. “The bodhisattva great beings’ Great Vehicle is this, namely, the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. That is called the bodhisattva great beings’ Great Vehicle.

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization. That is called the bodhisattva great beings’ Great Vehicle.

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. That is called the bodhisattva great beings’ Great Vehicle.

“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. That is called the bodhisattva great beings’ Great Vehicle.

“Furthermore, Subhūti, where you have said, ‘This Great Vehicle F.191.b surpasses the world with its gods, humans, and asuras and goes forth,’ what is ‘the world with its gods, humans, and asuras,’ namely, the desire realm, form realm, and formless realm?

“Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by being unchangeable, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle F.192.a surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Similarly, Subhūti, if feeling, perception, volitional factors, F.192.b and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … consciousness is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the feeling that arises from thinking-mind contact F.193.a is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing , and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if suchness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because suchness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras F.193.b and goes forth.

“Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the perfection of giving were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the perfection of giving is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the perfection of wisdom is nonexistent, F.194.a not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if inner emptiness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because inner emptiness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Similarly, Subhūti, if … up to the emptiness that is the nonexistence of an intrinsic nature were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the four applications of mindfulness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the four applications of mindfulness are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be existent, not nonexistent, this Great Vehicle would not surpass F.194.b the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the path is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the immeasurables, concentrations, and formless absorptions were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the immeasurables, concentrations, and formless absorptions are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the eighteen distinct attributes of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the dharmas of the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Gotra level are nonexistent, not existent, that this Great Vehicle surpasses the world F.195.a with its gods, humans, and asuras and goes forth.

“Subhūti, if the dharmas of the Aṣṭamaka level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Aṣṭamaka level are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the dharmas of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the Gotra level is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, F.195.b the bodhisattva, and, Subhūti, the buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the buddha is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the world with its gods, humans, and asuras were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the world with its gods, humans, and asuras is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the bodhisattva great beings’ productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ productions of the thought, starting from the first production of the thought, up to the site of awakening are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the bodhisattva great beings’ vajra-like knowledge F.196.a were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.

“Subhūti, if the bodhisattva great beings’ vajra-like knowledge were to be existent, not nonexistent, bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great individual were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, F.196.b illuminate it, light it up, and irradiate it. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great person are nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it.

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s light were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s light is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s speech would not be heard in infinite, countless world systems in the ten directions. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s speech is heard F.197.a in infinite, countless world systems in the ten directions.

“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma is nonexistent, not existent, that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.

“Subhūti, if beings were to be existent, not nonexistent, those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, it is because beings are nonexistent, not existent, that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. B15

“Subhūti, you said, ‘The Great Vehicle is equal to space.’^[318] It is exactly so, Subhūti, it is exactly so! F.197.b Subhūti, that vehicle is equal to space. To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known, and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not past, is not future, and is not present. Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced. Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced. Therefore F.198.a it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space has no defilement and has no purification. Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned. Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Therefore, F.198.b it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not a maturation and is not subject to maturation. Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. F.199.a Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space. Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Similarly, Subhūti, the Great Vehicle F.199.b also does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Similarly, Subhūti, the Great Vehicle also is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Similarly, Subhūti, the Great Vehicle also is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark. Similarly, Subhūti, the Great Vehicle also is not isolated, is not not isolated, is not light, and is not dark. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not found and is not apprehended.^[319] Similarly, Subhūti, the Great Vehicle also is not found and is not apprehended. Therefore, it is said ‘that vehicle is equal to space.’

“To illustrate further, Subhūti, space is not discourse and is not not discourse. F.200.a Similarly, Subhūti, the Great Vehicle also is not discourse and is not not discourse. Therefore, it is said ‘that vehicle is equal to space.’

“Subhūti, where you said, ‘For example, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure, and that is why it is called a “Great Vehicle,” ’^[320] it is exactly so, Subhūti, it is exactly so! Subhūti, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure. And why? You should know, Subhūti, that because a being is not existent, space is not existent,^[321] and you should know that because space is not existent, the Great Vehicle is not existent. It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle F.200.b all cannot be apprehended.

“Furthermore, Subhūti, you should know that space is infinite because beings are infinite, and you should know that the Great Vehicle is infinite because spaces is infinite. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended.

“Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted, and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended.

“Furthermore, Subhūti, you should know that space is beyond measure because beings are beyond measure, and you should know that the Great Vehicle is beyond measure because space is beyond measure. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended.

“Furthermore, Subhūti, you should know that the dharma-constituent is nonexistent because beings are nonexistent.^[322] You should know that space is nonexistent because the dharma-constituent is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent, and you should know that that which is beyond measure is nonexistent because the countless is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, F.201.a the infinite, the countless, and that which is beyond measure all cannot be apprehended.

“Furthermore, Subhūti, you should know that suchness is nonexistent because beings are nonexistent. You should know that space is nonexistent because suchness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent. You should know that that which is beyond measure is nonexistent because the countless is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent because a self is nonexistent. You should know that a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is nonexistent because a sentient being is nonexistent. You should know that the very limit of reality is nonexistent because … one who knows and one who sees is 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 the infinite, the countless, and that which is beyond measure F.201.b are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the inconceivable element is nonexistent because … one who knows and one who sees is nonexistent. You should know that space is nonexistent because the inconceivable element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that form is nonexistent because … one who knows and one who sees is nonexistent. You should know that feeling, perception, volitional factors, and consciousness are nonexistent because form is nonexistent. You should know that space is nonexistent because … consciousness is nonexistent. F.202.a You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the eyes are nonexistent because … one who knows and one who sees is nonexistent. You should know that the ears, nose, tongue, body, and thinking mind are nonexistent because form is nonexistent. You should know that space is nonexistent because the thinking mind is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.^[323]

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the perfection of giving is nonexistent because … one who knows and one who sees is nonexistent. You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection F.202.b of concentration, and perfection of wisdom are nonexistent because the perfection of giving is nonexistent. You should know that space is nonexistent because … the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that inner emptiness is nonexistent because … one who knows and one who sees is nonexistent. You should know that … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent because inner emptiness is nonexistent. You should know that space is nonexistent because the emptiness that is the nonexistence of an intrinsic nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent,up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the applications of mindfulness are nonexistent because … one who knows and one who sees is nonexistent.F.203.a You should know that the right efforts are nonexistent because the applications of mindfulness are nonexistent. You should know that the legs of miraculous power are nonexistent because the right efforts are nonexistent. You should know that the faculties are nonexistent because the legs of miraculous power are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the seven limbs of awakening are nonexistent because the powers are nonexistent. You should know that the eightfold noble path is nonexistent because the seven limbs of awakening are nonexistent. You should know that the ten powers are nonexistent because the eightfold noble path is nonexistent. You should know that the four fearlessnesses are nonexistent because the ten powers are nonexistent. You should know that the four detailed and thorough knowledges are nonexistent because the four fearlessnesses are nonexistent. You should know that the eighteen distinct attributes of a buddha are nonexistent because the four detailed and thorough knowledges are nonexistent. You should know that space is nonexistent because the eighteen distinct attributes of a buddha are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent.

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self,up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the dharmas of the Gotra level are nonexistent because … one who knows and one who sees is nonexistent. You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are nonexistent because the dharmas of the Gotra level F.203.b are nonexistent. You should know that space is nonexistent because the dharmas of the Kṛtāvin level are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a stream enterer is nonexistent because … one who knows and one who sees is nonexistent. You should know that a once-returner is nonexistent because a stream enterer is nonexistent. You should know that a non-returner is nonexistent because a once-returner is nonexistent. You should know that a worthy one is nonexistent because a non-returner is nonexistent. You should know that because a worthy one is nonexistent, space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a buddha^[324] is nonexistent because … one who knows and one who sees is nonexistent. You should know that a bodhisattva is nonexistent because a buddha is nonexistent. You F.204.a should know that space is nonexistent because a bodhisattva is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a Śrāvaka Vehicle is nonexistent because … one who knows and one who sees is nonexistent. You should know that a pratyekabuddha vehicle is nonexistent because a śrāvaka vehicle is nonexistent. You should know that a buddha vehicle is nonexistent because a pratyekabuddha vehicle is nonexistent. You should know that a knowledge of all aspects is nonexistent because a buddha vehicle is nonexistent. You should know that space is nonexistent because a knowledge of all aspects is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.

“To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure, so too, Subhūti, F.204.b the Great Vehicle has room for infinite, countless beings beyond measure. By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure, so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either,’^[325] it is exactly so, Subhūti, it is exactly so! Subhūti, you cannot apprehend the Great Vehicle coming or going, and you cannot apprehend it remaining. And why? Because all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.

“And why? Because the basic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The intrinsic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The mark of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the mark of feeling, perception, volitional factors, and consciousness F.205.a does not come from anywhere, does not go anywhere, and does not remain anywhere.

“Similarly, Subhūti, it is because the basic nature of the eyes does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of the ears, nose, tongue, body, and thinking mind does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes do not come from anywhere, do not go anywhere, and do not remain anywhere, and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of the dharma-constituent does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness, intrinsic nature, and mark of the dharma-constituent do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of suchness does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of suchness, intrinsic nature of suchness, and mark of suchness do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, F.205.b the basic nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of the inconceivable element does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of the perfection of giving does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving do not come from anywhere, do not go anywhere, and do not remain anywhere. The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom does not come from anywhere, does not go anywhere, and does not remain anywhere, and … the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not remain anywhere. Subhūti, the suchness of the applications of mindfulness, intrinsic nature of F.206.a the applications of mindfulness, and mark of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, … the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of awakening does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of awakening, intrinsic nature of awakening, and mark of awakening do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Subhūti, the basic nature of the compounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded do not come from anywhere, do not go anywhere, F.206.b and do not remain anywhere.

“Subhūti, the basic nature of the uncompounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded do not come from anywhere, do not go anywhere, and do not remain anywhere.

“Therefore, Subhūti, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.

“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why “Great Vehicle” is said again and again,’^[326] it is exactly so, Subhūti, it is exactly so! You cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. Therefore ‘Great Vehicle’ is said again and again.

“And why? Because, Subhūti, the past time period is empty of the past time period, the future time period is also empty of the future time period, the present time period is also empty of the present time period, the equality of the three time periods is also empty of the equality of the three time periods, the Great Vehicle is also empty of the Great Vehicle, the bodhisattva is also empty of the bodhisattva, and, Subhūti, in emptiness there is no one, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten, or differentiation. Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.

“In this F.207.a Great Vehicle you cannot apprehend same or not the same, you cannot apprehend greed or free from greed, you cannot apprehend hate or free from hate, you cannot apprehend confusion or free from confusion, you cannot apprehend name or nameless, and similarly you cannot apprehend wholesome or unwholesome, you cannot apprehend with outflows or without outflows, you cannot apprehend basic immorality or not basic immorality, you cannot apprehend blemished or unblemished, you cannot apprehend the ordinary or the extraordinary, you cannot apprehend defilement or purification, and you cannot apprehend saṃsāra or nirvāṇa. In it you also cannot apprehend permanence or impermanence, you also cannot apprehend happiness or suffering, you also cannot apprehend self or no self, and you also cannot apprehend calm or not calm. You also cannot apprehend the desire realm or beyond the desire realm, you also cannot apprehend the form realm or beyond the form realm, and you cannot apprehend the formless realm or beyond the formless realm.

“And why? Subhūti, it is because you cannot apprehend its intrinsic nature. A past form, Subhūti, is empty of a past form, and similarly a past feeling … a past perception … past volitional factors … and a past consciousness is empty of a past consciousness. A future form, Subhūti, is empty of a future form, and similarly a future feeling … a future perception … future volitional factors … and a future consciousness is empty of a future consciousness. A present form, Subhūti, is empty of a present form, and similarly a present feeling … a present perception … present volitional factors … F.207.b and a present consciousness is empty of a present consciousness.

“And why? Because, Subhūti, you cannot apprehend a past form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness? You cannot apprehend a past feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?

“Similarly, you cannot apprehend a future form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future form in emptiness? You cannot apprehend a future feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?

“Similarly, you cannot apprehend a present form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present form in emptiness? You cannot apprehend a present feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?

“Subhūti, you cannot apprehend the perfection of giving at the prior limit; Subhūti, you cannot apprehend the perfection of giving F.208.a at the later limit, and, Subhūti, you cannot apprehend the perfection of giving in the present. Subhūti, you cannot apprehend the perfection of giving in the equality of the three periods of time, either. Subhūti, you cannot apprehend the past period of time in the equality, you cannot apprehend the future period of time in the equality, and you cannot apprehend the present period of time in the equality. Given that you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of giving in the equality?

“Subhūti, you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti, you cannot apprehend the perfection of wisdom at the prior limit, the later limit, or in the present, either… . You cannot apprehend the perfection of wisdom in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, and present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of wisdom in the equality?

“Furthermore, Subhūti, you cannot apprehend the applications of mindfulness at the prior limit, the later limit, or in the middle;^[327] you cannot apprehend the applications of mindfulness in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, or present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present applications of mindfulness in the equality?

“Similarly, Subhūti, you cannot apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, F.208.b path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle. You cannot apprehend … up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past time period, you cannot apprehend the future time period, and you cannot apprehend the present time period in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend … up to the past, future, and present eighteen distinct attributes of a buddha in the equality?

“Furthermore, Subhūti, you cannot apprehend an ordinary person at the prior limit, you cannot apprehend an ordinary person at the later limit, and you cannot apprehend an ordinary person in the present. You cannot apprehend an ordinary person in the equality of the three periods of time, either. And why? Subhūti, it is because a being cannot be found.

“Furthermore, Subhūti, you cannot apprehend a śrāvaka at the prior limit, you cannot apprehend a pratyekabuddha or a bodhisattva at the prior limit, and you cannot apprehend a tathāgata at the prior limit… . You cannot apprehend a tathāgata at the later limit, and you cannot apprehend a tathāgata in the present. You cannot apprehend a tathāgata in the equality of the three periods of time, either. And why? Subhūti, it is because a tathāgata cannot be found.

“Subhūti, bodhisattva great beings standing in the perfection of wisdom like that, training in the equality of the three periods of time like that, should complete the knowledge of all aspects.

“This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass F.209.a the world with its gods, humans, and asuras and go forth to the knowledge of all aspects.”^[328]

Then venerable Subhūti said to the Lord, “Excellent, Lord, it is excellent, this eloquent statement you have made, Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings. Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects. Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects. And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects. Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings, because it is the vehicle called equally of the three time periods.”

Venerable Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle and gained, will gain, and are gaining the knowledge of all aspects.”

Chapter 20: Not Two

Then venerable Pūrṇa Maitrāyaṇī­putra said to the Lord, “Lord, tasked^[330] with the perfection of wisdom by the tathāgata, worthy one, perfectly complete Buddha, this elder Subhūti thinks he has to give instruction in the Great Vehicle.”

Venerable Subhūti then said to the Lord, “Let it not be the case, Lord, that I am giving instruction in the Great Vehicle, having violated the perfection of wisdom.”

“No, you have not,” replied the Lord. “You are giving instruction in the Great Vehicle in harmony with the perfection of wisdom. And why? Because, Subhūti, śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, or buddha dharmas—or any wholesome dharmas, whatever they are—they all come together and stream into the perfection of wisdom.”

Subhūti then asked, “Lord, what are the wholesome dharmas on the side of awakening in the perfection of wisdom in which śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and buddha dharmas all come together, and into which they stream?”^[331]

The Lord replied, “The four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; emptiness meditative stabilization, signless meditative stabilization, and wishless meditative stabilization; the four concentrations, four immeasurables, and four formless absorptions; F.210.a the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, and the eighteen distinct attributes of a buddha; and constant dwelling in the natural state not robbed of mindfulness and in equanimity—these, Subhūti, are the wholesome dharmas on the side of awakening in the perfection of wisdom in which śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, and buddha dharmas all come together, and into which they stream.

“Subhūti, whatever the dharma—the Great Vehicle, perfection of wisdom, perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; form, feeling, perception, volitional factors, and consciousness; eyes, a form, eye consciousness, eye contact, feeling from the condition of eye contact; ears … nose … tongue … body … and thinking mind, a dharma, thinking-mind consciousness, thinking-mind contact, and the feeling from the condition of thinking-mind contact; the applications of mindfulness, right efforts, legs of miraculous power, F.210.b faculties, powers, limbs of awakening, path, tathāgata powers, fearlessnesses, and detailed and thorough knowledges; emptiness, signlessness, and wishlessness; compounded dharmas and uncompounded dharmas; suffering, origination, cessation, and path; the desire realm, form realm, and formless realm; from inner emptiness up to the emptiness that is the nonexistence of an intrinsic nature; the meditative stabilizations, dhāraṇī gateways, up to the distinct attributes of a buddha, the tathāgata, the Dharma and Vinaya spoken by the tathāgata, the dharma-constituent, suchness, very limit of reality, the inconceivable element, and nirvāṇa—all these dharmas are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. In this way, Subhūti, you give instruction in the Great Vehicle in accord with the perfection of wisdom.

“And why? Because, Subhūti, it is not that the Great Vehicle is one thing and the perfection of wisdom another, or the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving one thing and the Great Vehicle another, or the applications of mindfulness one thing and the Great Vehicle another; so the Great Vehicle and those applications F.211.a of mindfulness are not two, nor are they divided, up to it is not that the Great Vehicle is one thing and the eighteen distinct attributes of a buddha another; so the Great Vehicle and those distinct attributes of a buddha are not two, nor are they divided. It is because of this, Subhūti, that by giving instruction in the Great Vehicle you have given instruction in the perfection of wisdom, and by giving instruction in the perfection of wisdom you have given instruction in the Great Vehicle.”

Then venerable Subhūti said to the Lord, “But still, Lord, one does not assert a bodhisattva at the prior limit, one does not assert a bodhisattva at the later limit, and one does not assert a bodhisattva in the middle. One has to know the limitlessness of a bodhisattva through the limitlessness of form, and one has to know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness. Lord, even such an idea as ‘form is a bodhisattva’ does not exist^[332] and is not found; even such ideas as ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is a bodhisattva’ do not exist and are not found. So, Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all—to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?

“You say this, Lord, that is, ‘bodhisattva.’ It is just a word. To illustrate, Lord, you say ‘self’ again and again, but it absolutely has not come into being. F.211.b Similarly, Lord, you say ‘bodhisattva’ again and again, but a bodhisattva absolutely has not come into being. Lord, given that all phenomena thus have no intrinsic nature, what is that form that has come into being? What is that feeling … perception … volitional factors … and consciousness that has come into being? Lord, what has not come into being is not form, and what has not come into being is not feeling, perception, volitional factors, or consciousness. Lord, you cannot apprehend those bodhisattva great beings who would practice for awakening other than those who have not come into being, so does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?

“Lord, one should know that when the mind of a bodhisattva given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom.”

Śāriputra then asked venerable Subhūti, “Why, Venerable Subhūti, does one not assert a bodhisattva at the prior limit, does one not assert a bodhisattva at the later limit, and does one not assert a bodhisattva in the middle? Why, Venerable Subhūti, should one know the limitlessness of a bodhisattva through the limitlessness of form, and why should one know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness? Why, Venerable Subhūti, does even such an idea as ‘a bodhisattva is form’ not exist and why is it not found,F.212.a and why do even such ideas as ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is a bodhisattva’ not exist and why are they not found? Why, Venerable Subhūti, do you say, ‘So Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all—to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?’ Why, Venerable Subhūti, do you go so far as to say,^[333] ‘You say this, Lord, that is, “bodhisattva.” It is just a word’? Why, Venerable Subhūti, do you say, ‘For example, Lord, you say “self” again and again, but it absolutely has not come into being. Similarly, Lord, you say “bodhisattva” again and again, but a bodhisattva absolutely has not come into being’? Why, Venerable Subhūti, do you say, ‘Lord, given that all dharmas thus are the nonexistence of an intrinsic nature, what is that form that has come into being?^[334] What is that feeling…, perception…, volitional factors…, and consciousness that has come into being? Lord, what has not come into being is not form, and what has not come into being is not feeling, perception, volitional factors, or consciousness’?

Why, Venerable Subhūti, do you say, ‘Lord, does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?’ Why, Venerable Subhūti, do you say, ‘Lord, you cannot apprehend bodhisattva great beings F.212.b who would practice for awakening other than those who have not come into being’? And why, Venerable Subhūti, do you say, ‘Lord, one should know that when the mind of a bodhisattva given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom’?”

Subhūti then replied, “Venerable Śāriputra, because beings^[335] are nonexistent, one does not assert a bodhisattva at the prior limit. Venerable Śāriputra, because beings are empty one does not assert a bodhisattva at the prior limit. Venerable Śāriputra, because beings are isolated one does not assert a bodhisattva at the prior limit. Venerable Śāriputra, because beings are nonexistent things one does not assert a bodhisattva at the prior limit.

“Venerable Śāriputra, because form is nonexistent one does not assert a bodhisattva at the prior limit. Venerable Śāriputra, because form is empty, form is isolated, and form has no intrinsic nature, one does not assert a bodhisattva at the prior limit. Similarly, because feeling … perception … volitional factors … and because consciousness is nonexistent, one does not assert a bodhisattva at the prior limit. Because consciousness is empty, consciousness is isolated, and consciousness has no intrinsic nature, one does not assert a bodhisattva at the prior limit.

“Venerable Śāriputra, because the perfection of giving is nonexistent, one does not assert a bodhisattva at the prior limit. Venerable Śāriputra, because the perfection of giving is empty, the perfection of giving is isolated, and the perfection of giving has no intrinsic nature, one does not assert a bodhisattva at the prior limit. Similarly, because the perfection of morality … F.213.a the perfection of patience … the perfection of perseverance … the perfection of concentration … and because the perfection of wisdom is nonexistent, one does not assert a bodhisattva at the prior limit. Because the perfection of wisdom is empty, the perfection of wisdom is isolated, and the perfection of wisdom has no intrinsic nature, one does not assert a bodhisattva at the prior limit.

“And why? Venerable Śāriputra, it is because you cannot apprehend a prior limit, a later limit, or a middle in emptiness; emptiness is not one thing, a bodhisattva another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, all these—emptiness, a bodhisattva, a prior limit, a later limit, and a middle—are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“Venerable Śāriputra, nonexistence is not one thing, emptiness another, isolation another, having no intrinsic nature another, a bodhisattva another, the perfection of giving another, the perfection of morality another, the perfection of patience another, the perfection of perseverance another, the perfection of concentration another, the perfection of wisdom another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, all these—nonexistence, emptiness, isolation, having no intrinsic nature, the six perfections, a bodhisattva, F.213.b a prior limit, a later limit, and a middle—are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“And why? Venerable Śāriputra because inner emptiness is nonexistent, one does not assert a bodhisattva at the prior limit, up to because emptiness that is the nonexistence of an intrinsic nature is nonexistent, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“And why? Venerable Śāriputra, it is because one does apprehend a prior limit, a later limit, or a middle in the nonexistence of inner emptiness, the emptiness of inner emptiness, or the isolation of inner emptiness, or any intrinsic nature of inner emptiness, up to it is because they cannot apprehend a prior limit, a later limit, or a middle in the nonexistence of emptiness that is the nonexistence of an intrinsic nature, the emptiness of emptiness that is the nonexistence of an intrinsic nature, or the isolation of emptiness that is the nonexistence of an intrinsic nature, or any intrinsic nature of emptiness that is the nonexistence of an intrinsic nature. The nonexistence, emptiness, isolation, and no intrinsic nature of inner emptiness is not one thing, up to the nonexistence, emptiness, isolation, and no intrinsic nature of emptiness that is the nonexistence of an intrinsic nature is not another, a bodhisattva another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, all these—the nonexistence, emptiness, isolation, and no intrinsic nature of inner emptiness, up to the nonexistence, emptiness, isolation, and no intrinsic nature of emptiness that is the nonexistence of an intrinsic nature, a bodhisattva, a prior limit, a later limit, and a middle—are not two, nor are they divided. F.214.a

“Venerable Śāriputra, because of this one of many explanations, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“Furthermore, Venerable Śāriputra, because the applications of mindfulness are nonexistent, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle; because the applications of mindfulness are empty, the applications of mindfulness are isolated, and the applications of mindfulness have no intrinsic nature, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle either.

“Similarly, because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are nonexistent one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle. Similarly, connect this with because the distinct attributes of a buddha are empty, the distinct attributes of a buddha are isolated, and the distinct attributes of a buddha have no intrinsic nature, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“And why? Venerable Śāriputra, it is because one cannot apprehend a prior limit, a later limit, or a middle in nonexistence, in emptiness, in isolation, or in no intrinsic nature. Nonexistence is not one thing, emptiness another, isolation another, not having an intrinsic nature another, the applications of mindfulness another, up to the distinct attributes of a buddha another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, all these—the nonexistence, F.214.b emptiness, isolation, and no intrinsic nature of the applications of mindfulness, up to the distinct attributes of a buddha, a prior limit, a later limit, and a middle—are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“Furthermore, Venerable Śāriputra, because all the meditative stabilizations are nonexistent … because all the dhāraṇī gateways are nonexistent … because the dharma-constituent is nonexistent … because suchness is nonexistent … and because the very limit of reality is nonexistent, the very limit of reality is empty, the very limit of reality is isolated, and the very limit of reality has no intrinsic nature, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“And why? Venerable Śāriputra, it is because one does apprehend a prior limit, a later limit, or a middle in the nonexistence of the meditative stabilizations, in the nonexistence of the very limit of reality, up to in the nonexistence of the absence of an intrinsic nature of the very limit of reality. Venerable Śāriputra, nonexistence is not one thing, emptiness another, isolation another, not having an intrinsic nature another, a bodhisattva another, up to the very limit of reality another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, as anything at all in any way at all, these—nonexistence, emptiness, isolation, and no intrinsic nature, meditative stabilization, up to the very limit of reality, a bodhisattva, a prior limit, a later limit, and a middle—are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“Furthermore, Venerable Śāriputra, F.215.a because śrāvakas are nonexistent, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle; because śrāvakas are empty, isolated, and have no intrinsic nature, one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle; and because pratyekabuddhas are nonexistent, bodhisattvas are nonexistent, the knowledge of all aspects is nonexistent, the knowledge of all aspects is empty, the knowledge of all aspects is isolated, and the knowledge of all aspects has no intrinsic nature, they do not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“And why? Venerable Śāriputra, it is because one cannot apprehend a prior limit, a later limit, or a middle in nonexistence, emptiness, isolation, and no intrinsic nature. Nonexistence, emptiness, isolation, and not having an intrinsic nature are not one thing, and bodhisattvas, śrāvakas, and pratyekabuddhas another, the knowledge of all aspects another, and a prior limit, a later limit, and a middle another, so, Venerable Śāriputra, therefore, all these—the nonexistence, emptiness, isolation, and no intrinsic nature, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas—they are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations one does not assert a bodhisattva at the prior limit, at the later limit, or in the middle.

“Venerable Śāriputra, in regard to what you asked—‘Why, Venerable Subhūti, should one know the limitlessness of a bodhisattva through the limitlessness of form, and why should one know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness?’—Venerable Śāriputra, F.215.bform is equal to space, and feeling, perception, volitional factors, and consciousness are equal to space. And why? To illustrate, Venerable Śāriputra, one cannot apprehend a limit, a middle, or an end in space, but still space works as a conventional label. Similarly, Venerable Śāriputra, because form is empty, one cannot apprehend the prior limit, one cannot apprehend the later limit, and one cannot apprehend the middle of form, because one cannot apprehend the end or the middle of emptiness. Similarly, Venerable Śāriputra, because feeling, perception, volitional factors, and consciousness are empty one cannot apprehend the prior limit, one cannot apprehend the later limit, and one cannot apprehend the middle of feeling, perception, volitional factors, or consciousness, because one cannot apprehend the end or the middle of emptiness.

“Venerable Śāriputra, because of this one of many explanations one should know the limitlessness of a bodhisattva through the limitlessness of form, and should know the limitlessness of a bodhisattva through the limitlessness of feeling, perception, volitional factors, and consciousness.

“Similarly, Venerable Śāriputra, the constituents, sense fields, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, and the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha, are equal to space.

“And why? To illustrate, Venerable Śāriputra, because the limitless is boundless^[336] one cannot apprehend an end or a middle of space, but still space works as a conventional label. Similarly, Venerable Śāriputra, because of the emptiness of … up to the buddhadharmas, F.216.a one cannot apprehend the end or the middle of the buddhadharmas, because one cannot apprehend the end or the middle of emptiness.

“Venerable Śāriputra, because of this one of many explanations one should know the limitlessness of a bodhisattva through the limitlessness of the buddhadharmas.

“Venerable Śāriputra, in regard to what you asked—‘Why, Venerable Subhūti, does even such an idea as “a bodhisattva is form” not exist and why is it not found, and why does even such an idea as “feeling…,” “perception…,” “volitional factors…,” and “consciousness is a bodhisattva” not exist and why is it not found?’—Venerable Śāriputra, form is empty of form. Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is empty of consciousness.

“And why? Because, Venerable Śāriputra, in emptiness form does not exist and is not found; in emptiness a bodhisattva does not exist and is not found. Similarly, in emptiness feeling, perception, volitional factors, and consciousness do not exist and are not found. In emptiness a bodhisattva does not exist and is not found.

“Venerable Śāriputra, because of this one of many explanations, even such an idea as ‘a bodhisattva is form’ does not exist and is not found, and even such an idea as ‘a bodhisattva is feeling, perception, volitional factors, and consciousness’ does not exist and is not found.

“Furthermore, Venerable Śāriputra, the perfection of giving is empty of the perfection of giving. Venerable Śāriputra, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the perfection of wisdom.

“And why? Because, Venerable Śāriputra, in emptiness the perfection of wisdom F.216.b does not exist and is not found; in emptiness a bodhisattva does not exist and is not found.

“Venerable Śāriputra, inner emptiness is empty of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature. The applications of mindfulness are empty of the applications of mindfulness. The right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path; … and the ten powers … the fearlessnesses … the detailed and thorough knowledges … and the distinct attributes of a buddha are empty of the distinct attributes of a buddha. The dharma-constituent is empty of the dharma-constituent, suchness is empty of suchness, the very limit of reality is empty of the very limit of reality, and the inconceivable element is empty of the inconceivable element. Meditative stabilization is empty of meditative stabilization, the dhāraṇī gateways are empty of the dhāraṇī gateways, all-knowledge is empty of all-knowledge, the knowledge of path aspects is empty of the knowledge of path aspects, and the knowledge of all aspects is empty of the knowledge of all aspects. The Śrāvaka Vehicle is empty of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle is empty of the Pratyekabuddha Vehicle, and the Buddha Vehicle is empty of the Buddha Vehicle. Śrāvakas are empty of śrāvakas, pratyekabuddhas are empty of pratyekabuddhas, bodhisattvas are empty of bodhisattvas, and tathāgatas are empty of tathāgatas. Venerable Śāriputra, in the emptiness of the tathāgata, form does not exist and is not found, and in the emptiness of the tathāgata, feeling, perception, volitional factors, and consciousness do not exist and are not found.

“Venerable F.217.a Śāriputra, because of this one of many explanations even such an idea as ‘a bodhisattva is form’ does not exist and is not found, and even such an idea as ‘a bodhisattva is feeling, perception, volitional factors, and consciousness’ does not exist and is not found.

“Venerable Śāriputra, in regard to what you asked—‘Why, Venerable Subhūti, do you say, “So Lord, I, who thus do not see and do not find a bodhisattva great being as anyone at all in any way at all—to which bodhisattva great being will I give advice and instruction in which perfection of wisdom?” ’—Venerable Śāriputra, form is not found in form, form is not found in feeling; feeling is not found in feeling, feeling is not found in form. Form and feeling are not found in perception, perception is not found in perception, and perception is not found in form or feeling. Volitional factors do not exist and are not found in perception. Volitional factors do not exist and are not found in volitional factors. Perception does not exist and is not found in volitional factors. Consciousness does not exist and is not found in volitional factors; volitional factors do not exist and are not found in consciousness. Form, feeling, perception, and volitional factors do not exist and are not found in consciousness. Consciousness does not exist and is not found in form, feeling, perception, or volitional factors.

“Venerable Śāriputra, the eyes do not exist and are not found in the eyes; the eyes do not exist and are not found in the ears. The ears do not exist F.217.b and are not found in the eyes; the ears do not exist and are not found in the ears. The ears do not exist and are not found in the nose. The nose does not exist and is not found in the nose. The nose does not exist and is not found in the eyes or ears. The nose does not exist and is not found in the tongue. The tongue does not exist and is not found in the tongue. The tongue does not exist and is not found in the eyes, ears, or nose. The tongue does not exist and is not found in the body. The body does not exist and is not found in the body. The body does not exist and is not found in the eyes, ears, nose, or tongue. The body does not exist and is not found in the thinking mind. The thinking mind does not exist and is not found in the thinking mind. The thinking mind does not exist and is not found in the eyes, ears, nose, tongue, or body.

“A form does not exist and is not found in a form. A form does not exist and is not found in a sound, a smell, a taste, a feeling, or a dharma. A sound does not exist and is not found in a sound; a sound does not exist and is not found in the others. Similarly, a smell does not exist and is not found in a smell or in the others, a taste does not exist and is not found in a taste or in the others, a feeling does not exist and is not found in a feeling or in the others, and a dharma does not exist and is not found in a dharma or in the others.

“Eye consciousness does not exist and is not found in eye consciousness, the others also do not exist and are not found in it, and it also does not exist and is not found in the others. Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are similar: thinking-mind consciousness does not exist and is not found in thinking-mind consciousness, the others also do not exist and are not found in it, and it also does not exist and is not found in the others.

“Eye contact does not exist and is not found in eye contact, it F.218.a also does not exist and is not found in the others, and the others also do not exist and are not found in it. Ear contact, nose contact, tongue contact, body contact, and thinking-mind contact are similar: thinking-mind contact does not exist and is not found in thinking-mind contact, and the other contacts also do not exist and are not found in thinking-mind contact.

“Feeling from the condition of eye contact does not exist and is not found in feeling from the condition of eye contact, and the others also do not exist and are not found in it, nor the others in the others. Feeling from the condition of ear contact … nose contact … tongue contact … body contact … and feeling from the condition of thinking-mind contact does not exist and is not found in feeling from the condition of thinking-mind contact, and the others also do not exist and are not found in it, nor the others in the others.

“The applications of mindfulness do not exist and are not found in the applications of mindfulness, and similarly the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path, and the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha do not exist and are not found in the buddhadharmas. The four detailed and thorough knowledges do not exist and are not found in the four detailed and thorough knowledges. The buddhadharmas do not exist and are not found in the four detailed and thorough knowledges. The four detailed and thorough knowledges do not exist and are not found in the buddhadharmas. All dharmas do not exist and are not found in all dharmas. All dharmas do not exist and are not found in the buddhadharmas.

“Inner emptiness does not exist and is not found in inner emptiness. F.218.b Inner emptiness does not exist and is not found in … up to the emptiness that is the nonexistence of an intrinsic nature. The emptiness that is the nonexistence of an intrinsic nature does not exist and is not found in the emptiness that is the nonexistence of an intrinsic nature. The emptiness that is the nonexistence of an intrinsic nature does not exist and is not found in … up to inner emptiness.

“Meditative stabilization does not exist and is not found in meditative stabilization. Meditative stabilization does not exist and is not found in the dhāraṇīs. Dhāraṇī does not exist and is not found in dhāraṇī. Dhāraṇī does not exist and is not found in meditative stabilization.

“The level of an ordinary person does not exist and is not found in the level of an ordinary person, and the Gotra level … the Aṣṭamaka level … the Darśana level … the Vītarāga level … the Tanū level … the Kṛtāvin level … the Pratyekabuddha level … the Bodhisattva level … the Tathāgata level … and the level of the knowledge of all aspects does not exist and is not found in the level of the knowledge of all aspects. Similarly, a stream enterer does not exist and is not found in a stream enterer; a once-returner … a non-returner … a worthy one … and a pratyekabuddha does not exist and is not found in a pratyekabuddha; a bodhisattva … ; and a perfectly complete buddha does not exist and is not found in a perfectly complete buddha.

“A bodhisattva does not exist and is not found in the perfection of wisdom. The perfection of wisdom also does not exist and is not found in the perfection of wisdom. Advice and instruction do not exist and are not found in the perfection of wisdom. Advice and instruction do not exist and are not found in advice and instruction. A bodhisattva does not exist and is not found in advice and instruction. Therefore, Venerable Śāriputra, given that all dharmas do not exist and are not found, a bodhisattva also F.219.a does not exist and is not found, that is, cannot be pointed out.

“Venerable Śāriputra, in regard to what you asked—‘Why, Venerable Subhūti, do you say, “You say this, Lord, that is, ‘bodhisattva.’ It is just a word”?’—Venerable Śāriputra, this—that is, ‘bodhisattva’—is designated by a name plucked out of thin air, so, Venerable Śāriputra, one says ‘this, that is, “bodhisattva,” is just a word.’ Because, Venerable Śāriputra, the words for all dharmas do not come from anywhere in the ten directions and do not go anywhere, so too the word for a bodhisattva does not come from anywhere and does not go anywhere, because these—that is, ‘form,’ ‘feeling,’ ‘perception,’ ‘volitional factors,’ and ‘consciousness’—are designated by names plucked out of thin air. That name is not form, nor is it feeling, or perception, or volitional factors, or consciousness. And why? Because a name is empty of the intrinsic nature of a name. That which is empty is not the name, so, Venerable Śāriputra, one says ‘this, that is, “bodhisattva,” is just a word.’

“Furthermore, Venerable Śāriputra, this ‘perfection of giving’ is just words, and in those words there is no perfection of giving, and in that perfection of giving also there are no words. And why? Because, Venerable Śāriputra, both those words and that perfection of giving do not exist and cannot be found. Therefore this ‘bodhisattva’ is simply just a word.

“Similarly, this ‘perfection of morality’ … ‘perfection of patience’ … ‘perfection of perseverance’ … ‘perfection of concentration’ … and ‘perfection of wisdom,’ is just F.219.b words, and in those words there is no perfection of wisdom and in that perfection of wisdom there is also no word. And why? Because, Venerable Śāriputra, both those words and that perfection of wisdom do not exist and cannot be found. Therefore, Venerable Śāriputra, this ‘bodhisattva’ is a name plucked out of thin air, so this ‘bodhisattva’ is simply just a word.

“Venerable Śāriputra, ‘inner emptiness’ up to ‘emptiness that is the nonexistence of an intrinsic nature’ is just words. Other than inner emptiness there are no words, and in those words there is no inner emptiness, up to other than the emptiness that is the nonexistence of an intrinsic nature there are no words, and in those words there is no emptiness that is the nonexistence of an intrinsic nature. And why? Because, Venerable Śāriputra, both those words and that inner emptiness, up to that emptiness that is the nonexistence of an intrinsic nature do not exist and cannot be found. Therefore, Venerable Śāriputra, because of this one of many explanations, this ‘bodhisattva’ is simply just a word.

“Venerable Śāriputra, this ‘applications of mindfulness’ is a name plucked out of thin air. Other than applications of mindfulness there are no words, and in those words there are no applications of mindfulness. And why? Because, Venerable Śāriputra, both those words and those applications of mindfulness do not exist and cannot be found. Similarly, these ‘right efforts,’ ‘legs of miraculous power,’ ‘faculties,’ ‘powers,’ ‘limbs of awakening,’ ‘eightfold noble path,’ ‘ten powers,’ ‘four fearlessnesses,’ ‘four detailed and thorough knowledges,’ and ‘eighteen distinct attributes of a buddha’ F.220.a are names plucked out of thin air. Other than buddhadharmas there are no words, and in those words there are no buddhadharmas. And why? Because, Venerable Śāriputra, both those words and those buddhadharmas do not exist and cannot be found.

“Similarly, Venerable Śāriputra, these—‘meditative stabilization,’ ‘dhāraṇī gateways,’ up to ‘knowledge of all aspects’—are names plucked out of thin air. Other than knowledge of all aspects there are no words, and in those words there is also no knowledge of all aspects. And why? Because, Venerable Śāriputra, both those words and up to that knowledge of all aspects do not exist and cannot be found.

“Venerable Śāriputra, in regard to what you asked—‘Why, Venerable Subhūti, do you say, “For example, Lord, you say ‘self’ again and again, but it has absolutely not come into being”?’—Venerable Śāriputra, given that a self absolutely does not exist and is not found, how could it have ever come into being? Venerable Śāriputra, given that a being, a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees absolutely does not exist and is not found, how could someone like that have ever come into being?

“Venerable Śāriputra, given that form absolutely does not exist and is not found, how could it have ever come into being? And given that feeling, perception, volitional factors, and consciousness absolutely do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that the eyes absolutely do not exist and are not found, how could they have ever come into being? Similarly, F.220.b given that the ears, nose, tongue, body, and thinking mind absolutely do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that a form absolutely does not exist and is not found, how could it have ever come into being? Similarly, given that a sound, a smell, a taste, a feeling, and a dharma do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that eye consciousness absolutely does not exist and is not found, how could it have ever come into being? And given that ear, nose, tongue, body, and thinking-mind consciousness do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that eye contact absolutely does not exist and is not found, how could it have ever come into being? And given that ear, nose, tongue, body, and thinking-mind contact do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that feeling from the condition of eye contact absolutely does not exist and is not found, how could it have ever come into being? And given that feelings from the condition of ear, nose, tongue, body, and thinking-mind contact do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that the perfection of giving absolutely does not exist and is not found, how could it have ever come into being? And given that the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that inner emptiness absolutely does not exist and is not found, how could it have ever come into being? And given that up to the emptiness that is the nonexistence of an intrinsic nature do not exist F.221.a and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that the applications of mindfulness absolutely do not exist and are not found, how could they have ever come into being? And given that the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha do not exist and are not found, how could they have ever come into being?

“Venerable Śāriputra, given that the meditative stabilizations and dhāraṇī gateways absolutely do not exist and are not found, how could they have ever come into being? And given that a śrāvaka absolutely does not exist and is not found, how could someone like that have ever come into being? And given that a pratyekabuddha absolutely does not exist and is not found, how could someone like that have ever come into being? And given that a bodhisattva absolutely does not exist and is not found, how could someone like that have ever come into being? And given that a tathāgata, worthy one, perfectly complete buddha absolutely does not exist and is not found, how could someone like that have ever come into being?

“Venerable Śāriputra, because of this one of many explanations, even though one says ‘self’ again and again, a self has absolutely not come into being.

“Venerable Śāriputra, in regard to what you asked—‘Why do you say, “Given that all dharmas thus are the nonexistence of an intrinsic nature”?’^[337]—Venerable Śāriputra, exactly so! And why? Because, Venerable Śāriputra, an intrinsic nature arisen from a union^[338] does not exist.”

Śāriputra then asked, “Venerable Subhūti, what does not have an intrinsic nature arisen from a union?”

“Venerable Śāriputra,” replied Subhūti, “form has no intrinsic nature arisen F.221.b from a union; feeling, perception, volitional factors, and consciousness have no intrinsic nature arisen from a union. Venerable Śāriputra, the eyes have no intrinsic nature arisen from a union; similarly, the ears, nose, tongue, body, and thinking mind have no intrinsic nature arisen from a union. Similarly, Venerable Śāriputra, a form, a sound, a smell, a taste, a feeling, and a dharma; eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; feeling from the condition of eye contact; and feeling from the condition of ear, nose, tongue, body, and thinking-mind contact have no intrinsic nature arisen from a union. Venerable Śāriputra, the perfection of giving has no intrinsic nature arisen from a union. The perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom have no intrinsic nature arisen from a union.

“Venerable Śāriputra, because of this one of many explanations, all dharmas are the nonexistence of an intrinsic nature.

“Furthermore, Venerable Śāriputra, all dharmas are impermanent, but not because anything disappears.” ^[339]

“What are those dharmas that are impermanent even though nothing disappears?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, form is impermanent, but not because anything disappears. Venerable Śāriputra, feeling, perception, volitional factors, and consciousness are impermanent, but not because anything disappears. And why? Venerable Śāriputra, it is because that which is impermanent has come to an end, is a nonexistent thing.^[340] Similarly, all dharmas F.222.a are suffering, selfless, calm, empty, signless, and wishless, but not because anything disappears. And why? Venerable Śāriputra, it is because that which is wishless has come to an end, is a nonexistent thing. Similarly, all dharmas are wholesome, not a basic immorality, without outflows, without afflictions, extraordinary, purified, and uncompounded, but not because anything disappears. And why? Venerable Śāriputra, it is because that which is uncompounded has come to an end, is a nonexistent thing.

“Venerable Śāriputra, because of this one of many explanations, all dharmas have no intrinsic nature, but not because anything disappears.

“Furthermore, Venerable Śāriputra, all dharmas are neither unmoved^[341] nor destroyed.”

“Why are dharmas neither unmoved nor destroyed?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, form is neither unmoved nor destroyed. And why? Because that is its basic nature. Venerable Śāriputra, feeling, perception, volitional factors, and consciousness are neither unmoved nor destroyed. And why? Because that is their basic nature. Similarly, wholesome and unwholesome, basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, and saṃsāra and nirvāṇa are neither unmoved nor F.222.b destroyed. And why? Because that is their basic nature.

“Venerable Śāriputra, because of this one of many explanations, all dharmas are the nonexistence of an intrinsic nature, even though nothing disappears.

“Venerable Śāriputra, in regard to what you asked—‘Why do you say, “What is that form that has come into being? What is that feeling, perception, volitional factors, and consciousness that has come into being?” ’—Venerable Śāriputra, it is because form has not occasioned anything, because feeling, perception, volitional factors, and consciousness have not occasioned anything. And why? Venerable Śāriputra, it is because there is nothing that occasions them. Venerable Śāriputra, the eyes do not occasion anything. And why? Venerable Śāriputra, it is because there is nothing that occasions them. Venerable Śāriputra, similarly, the ears, nose, tongue, body, and thinking mind have not occasioned anything. And why? Venerable Śāriputra, it is because there is nothing that occasions them. Furthermore, Venerable Śāriputra, a form, a sound, a smell, a taste, a feeling, and a dharma have not occasioned anything. And why? Venerable Śāriputra, it is because someone to enact them does not exist. Up to, all dharmas have not occasioned anything. And why? Venerable Śāriputra, it is because nothing that occasions them is apprehended.

“Venerable Śāriputra, because of this one of many explanations, ‘form, feeling, perception, volitional factors, and consciousness have not come into being.’^[342]

“Venerable Śāriputra, in regard to what you asked—‘Why do you say, “What has not come into being is not form, and what has not come into being is not feeling, perception, volitional factors, and consciousness?” ’—Venerable F.223.a Śāriputra, exactly so, exactly so! Because, Venerable Śāriputra, form is empty of a basic nature, and what is empty of a basic nature does not arise and does not pass away, and in what does not arise and does not pass away there is no transformation. Similarly, feeling, perception, volitional factors, and consciousness are empty of a basic nature, and what is empty of a basic nature does not arise and does not pass away, and in what does not arise and does not pass away there is no transformation, up to all dharmas are empty of a basic nature, and what are empty of a basic nature do not arise and do not pass away, and in what do not arise and do not pass away there is no transformation.

“Venerable Śāriputra, because of this one of many explanations, what has not come into being is not form, and what has not come into being is not feeling, perception, volitional factors, or consciousness.

“Venerable Śāriputra, in regard to what you asked—‘Why do you say, “Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?” ’—Venerable Śāriputra, because what has not come into being is the perfection of wisdom, and the perfection of wisdom is what has not come into being, therefore, what has not come into being and the perfection of wisdom are not two, nor are they divided. Venerable Śāriputra, because of this one of many explanations, I said, ‘Does what has not come into being give advice and instruction in a perfection of wisdom that has not come into being?’

“Venerable Śāriputra, in regard to what you asked—‘Why do you say, “They cannot apprehend a bodhisattva great being who would practice for awakening other than one who has not come into being”?’—Venerable Śāriputra, F.223.b because bodhisattva great beings practicing the perfection of wisdom do not see ‘what has not come into being as one thing and a bodhisattva as another,’^[343] what has not come into being and the bodhisattva are not two, nor are they divided. They do not see form other than what has not come into being, and they do not see feeling, perception, volitional factors, and consciousness other than what has not come into being; therefore, what has not come into being and form are not two, nor are they divided, and therefore, what has not come into being and feeling, perception, volitional factors, and consciousness are not two, nor are they divided. Similarly, up to they do not see all dharmas other than what has not come into being, and therefore, what has not come into being and all dharmas are not two, nor are they divided.

“Venerable Śāriputra, because of this one of many explanations, one cannot apprehend a bodhisattva great being who would practice for awakening other than one who has not come into being. B17

“Venerable Śāriputra, in regard to what you asked—‘And why do you say, “One should know that when the mind of a bodhisattva great being given such instruction is not cowed, does not tense up, does not experience regret, and does not tremble, feel frightened, or become terrified, then that bodhisattva great being is practicing the perfection of wisdom”?’—Venerable Śāriputra, it is because bodhisattva great beings see all dharmas not stirring, and they see them like a dream, F.224.a like an illusion, like a mirage, like an echo, like an apparition, like a reflection in the mirror, and like a magical creation. Because of this one of many explanations, Venerable Śāriputra, when bodhisattva great beings practicing the perfection of wisdom hear this they do not tremble, feel frightened, or become terrified.”

Then venerable Subhūti said to the Lord, “When bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that they do not then assert, do not accept, do not base themselves on, and do not settle down on form, and neither do they label anything ‘this is form’; they also do not assert, do not accept, do not base themselves on, and do not settle down on feeling … perception … volitional factors … or consciousness, and neither do they label anything ‘this is consciousness.’ Similarly, they do not then assert, do not accept, do not base themselves on, and do not settle down on the eyes, and neither do they label anything ‘these are the eyes’; and similarly, they do not then assert, do not accept, do not base themselves on, and do not settle down on the ears … the nose … the tongue … the body … or the thinking mind, and neither do they label anything ‘this is the thinking mind.’ Similarly, they do not then assert, do not accept, do not base themselves on, and do not settle down on the perfection of giving, and neither do they label anything ‘this is the perfection of giving’; and similarly, they do not then assert, do not accept, do not base themselves on, and do not settle down on the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom,F.224.b and neither do they label anything ‘this is the perfection of wisdom.’ They do not then assert, do not accept, do not base themselves on, and do not settle down on inner emptiness, and neither do they label anything ‘this is inner emptiness’; and similarly they do not then assert, do not accept, do not base themselves on, and do not settle down on … up to the emptiness that is the nonexistence of an intrinsic nature, and neither do they label anything ‘this is the emptiness that is the nonexistence of an intrinsic nature.’

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom do not assert, do not accept, do not base themselves on, and do not settle down on the applications of mindfulness, and neither do they label anything ‘these are the applications of mindfulness.’ Similarly, bodhisattvas do not then assert, do not accept, do not base themselves on, and do not settle down on the right efforts…, the legs of miraculous power…, the faculties…, the powers…, the limbs of awakening…, the eightfold noble path…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, or eighteen distinct attributes of a buddha, and neither do they label anything ‘these are the buddhadharmas.’

“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom do not assert, do not accept, do not base themselves on, and do not settle down on all the meditative stabilization gateways and all the dhāraṇī gateways, and neither do they label anything ‘these are the meditative stabilization and dhāraṇī gateways.’

“And why? Lord, it is because bodhisattva great beings practicing the perfection of wisdom do not see form; similarly, because they do not see the aggregates, constituents, or sense fields, F.225.a they do not see the thirty-seven dharmas on the side of awakening, they do not see the perfections, up to and they do not see the eighteen distinct attributes of a buddha or the knowledge of all aspects.

“And why? Lord, it is because form is not produced, and the nonproduction of form is not form. Therefore, form and the nonproduction of form are not two, nor are they divided. And why? Lord, it is because that nonproduction is not one, nor is it many.

“The nonproduction of feeling … perception … volitional factors … and consciousness is not consciousness; the nonproduction of the eyes is not the eyes; the nonproduction of the ears … the nose … the tongue … the body … and the thinking mind is not the thinking mind; the nonproduction of the perfection of giving is not the perfection of giving; and the nonproduction of the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is not the perfection of wisdom. Therefore, the perfection of wisdom and nonproduction are not two, nor are they divided.

“The nonproduction of inner emptiness is not inner emptiness, up to the nonproduction of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature. Therefore, F.225.b the emptiness that is the nonexistence of an intrinsic nature and nonproduction are not two, nor are they divided.

“Lord, the nonproduction of the applications of mindfulness is not the applications of mindfulness. Therefore, the applications of mindfulness and nonproduction are not two, nor are they divided. Similarly, the nonproduction of the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the path … the fearlessnesses … the clairvoyances … the ten powers … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha is not the buddhadharmas. Therefore, the buddhadharmas and nonproduction are not two, nor are they divided. And why? Because those nonproductions of the buddhadharmas are not the buddhadharmas.

“Lord, it is because suchness is not produced, and the nonproduction of suchness is not suchness. Therefore, suchness and nonproduction are not two, nor are they divided. And why? Lord, it is because nonproduction is not one, nor is it many. For that reason, the nonproduction of suchness is not suchness. The nonproduction of unmistaken suchness … unaltered suchness … the true nature of dharmas … the dharma-constituent … the establishment of dharmas … the certification of dharmas … the very limit of reality … and F.226.a the inconceivable element is not the inconceivable element. And why? Because the inconceivable element and nonproduction are not two, nor are they divided.

“Lord, the nonproduction of awakening … and the knowledge of all aspects is not the knowledge of all aspects. Therefore, the knowledge of all aspects and nonproduction are not two, nor are they divided. And why? Lord, it is because nonproduction is not one, nor is it many. For that reason, the knowledge of all aspects and nonproduction are not two, nor are they divided.

“Lord, it is because form is impermanent, so a decrease in form is not form. A decrease in feeling … perception … volitional factors … and consciousness is not consciousness. Therefore, the aggregates and a decrease are not two, nor are they divided. And why? Lord, it is because a decrease is not one, nor is it many. A decrease in the constituents and sense fields is not the constituents and sense fields. Therefore, the constituents and sense fields and a decrease are not two, nor are they divided.

“Lord, a decrease in the perfection of giving is not the perfection of giving, so the perfection of giving and a decrease are not two, nor are they divided. F.226.b Similarly, a decrease in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is not the perfection of wisdom, so the perfection of wisdom and a decrease are not two, nor are they divided. And why? Because a decrease is not one, nor is it many. Therefore, a decrease in the perfection of wisdom is not the perfection of wisdom.

“Lord, a decrease in inner emptiness is not inner emptiness, so inner emptiness and a decrease are not two, nor are they divided. And why? Lord, it is because a decrease is not one, nor is it many. Therefore, a decrease in inner emptiness is not inner emptiness. Similarly, up to a decrease in the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature, so the emptiness that is the nonexistence of an intrinsic nature and a decrease are not two, nor are they divided. And why? Lord, it is because a decrease is not one, nor is it many. Therefore, a decrease in the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature.

“Lord, a decrease in the applications of mindfulness is not the applications of mindfulness, so the applications of mindfulness and a decrease are not two, nor are they divided. And why? Lord, it is because F.227.a a decrease is not one, nor is it many. Therefore, a decrease in the applications of mindfulness is not the applications of mindfulness. A decrease in the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the eightfold noble path is not the path, so the path and a decrease are not two, nor are they divided. And why? Lord, it is because a decrease is not one, nor is it many. Therefore, a decrease in the path is not the path. Similarly, up to a decrease in the clairvoyances … the fearlessnesses … the detailed and thorough knowledges … the ten powers … and the eighteen distinct attributes of a buddha is not the distinct attributes of a buddha, so the distinct attributes of a buddha and a decrease are not two, nor are they divided. And why? Lord, it is because a decrease is not one, nor is it many. Therefore, a decrease in the distinct attributes of a buddha is not the distinct attributes of a buddha.

“Lord, anything called form is counted as not two. Similarly, anything called feeling, perception, volitional factors, or consciousness is counted as not two, up to anything called the knowledge of all aspects is counted as not two.”

Chapter 21: Subhūti

Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”

“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked—‘What is a bodhisattva?’—they are called bodhisattvas because awakening is itself their state of being.^[344] And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.

“Of which dharmas do they know the aspects? They know the aspects of form but they do not settle down on them, and they know the aspects of feeling, perception, volitional factors, and consciousness but they do not settle down on them. Similarly, they know the aspects of the constituents, sense fields, dependent originations, and thirty-seven dharmas on the side of awakening but they do not settle down on them. They know the powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha but they do not settle down on them.”

“Venerable Subhūti, what are the aspects of all dharmas?” asked Śāriputra.

“Venerable Śāriputra,” replied Subhūti, “whatever the attributes, tokens, and signs on account of which dharmas are formulated^[345]—that is to say, the attributes, tokens, and signs on account of which they are formulated as compounded and uncompounded dharmas, or as forms, sounds, smells, tastes, F.228.a feelings, or dharmas, or as inner and outer dharmas—those are called the aspects of dharmas.

“Venerable Śāriputra, in regard to what you asked—‘What is the perfection of wisdom?’—Venerable Śāriputra, that which is called perfection of wisdom has gone far off, hence it is called wisdom gone to the other side.^[346]

“From what has it gone far off? Venerable Śāriputra, it has gone far off from the aggregates, constituents, sense fields, and dependent origination; it has gone far off from all defilement and all that is riddled with views; and it has gone far off from the six forms of life—therefore it is said it has gone far off. It has gone far off from the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration—therefore it is said it has gone far off. It has gone far off from inner emptiness, up to emptiness that is the nonexistence of an intrinsic nature—therefore it is said it has gone far off. It has gone far off from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path—therefore it is said it has gone far off. It has gone far off from the powers, fearlessnesses, detailed and thorough knowledges, and the eighteen distinct attributes of a buddha—therefore it is said it has gone far off, up to it has gone far off from the knowledge of all aspects, therefore it is said it has gone far off. Venerable Śāriputra, because of this one of many explanations, it is said that this perfection of wisdom F.228.b has gone far off.

“Venerable Śāriputra, in regard to what you asked—‘What is it to investigate?’—Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not investigate ‘form is permanent’ or ‘impermanent,’ do not investigate ‘form is happiness’ or ‘suffering,’ do not investigate ‘form is self’ or ‘no self,’ do not investigate ‘form is calm’ or ‘not calm,’ do not investigate ‘form is empty’ or ‘not empty,’ do not investigate ‘form has a sign’ or ‘is signless,’ do not investigate ‘form is wished for’ or ‘is wishless,’ and do not investigate ‘form is isolated’ or ‘not isolated.’ Similarly, they do not investigate ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is permanent’ or ‘impermanent,’ they do not investigate ‘consciousness is happiness’ or ‘suffering,’ do not investigate ‘consciousness is self’ or ‘no self,’ do not investigate ‘consciousness is calm’ or ‘not calm,’ do not investigate ‘consciousness is empty’ or ‘not empty,’ do not investigate ‘consciousness has a sign,’ or ‘is signless,’ do not investigate ‘consciousness is wished for’ or ‘is wishless,’ and do not investigate ‘consciousness is isolated’ or ‘not isolated.’

“Similarly, they do not investigate ‘the perfection of giving’ ‘the perfection of morality,’ ‘the perfection of patience…,’ ‘the perfection of perseverance…,’ ‘the perfection of concentration…,’ and ‘the perfection of wisdom is permanent’ F.229.a or ‘impermanent.’ Similarly, connect this with they do not investigate ‘the perfection of wisdom is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’

“Similarly, they do not investigate ‘inner emptiness is permanent’ or ‘impermanent.’ Similarly, connect this with each, up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is permanent’ or ‘impermanent,’ up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is empty’ or ‘not empty,’ up to they do not investigate ‘it is isolated’ or ‘not isolated.’

“Similarly, they do not investigate ‘the applications of mindfulness are permanent’ or ‘impermanent.’ Connect this in the same way with each, up to they do not investigate ‘the right efforts…,’ ‘the legs of miraculous power…,’ ‘the faculties…,’ ‘the powers…,’ ‘the limbs of awakening…,’ ‘the eightfold noble path…,’ ‘the ten powers…,’ ‘the four fearlessnesses…,’ ‘the four detailed and thorough knowledges…,’ ‘the eighteen distinct attributes of a buddha…,’ ‘all the meditative stabilizations…,’ ‘all the dhāraṇī gateways…,’ or ‘the knowledge of all aspects is permanent’ or ‘impermanent,’ ‘is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’ F.229.b

“Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that.”

Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Lord, it is because the nonproduction of form is not form; the nonproduction of feeling … perception … volitional factors … and consciousness is not consciousness; and similarly, the nonproduction of the constituents … the sense fields … the dependent originations … the perfections … all the emptinesses … the dharmas on the side of awakening … the powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the eighteen distinct attributes of a buddha … and the knowledge of all aspects is not the knowledge of all aspects’?”

“Venerable Śāriputra,” replied Subhūti, “form is empty of form. Venerable Śāriputra, the emptiness of form is not form and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of form is not form.

“Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is empty of consciousness. Venerable Śāriputra, the emptiness of consciousness is not consciousness and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of consciousness is not consciousness.

“Venerable Śāriputra, the perfection of giving is empty of the perfection of giving. Venerable Śāriputra, the emptiness of the perfection of giving is not the perfection of giving and is not production. Similarly, F.230.a Venerable Śāriputra, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the perfection of wisdom. The emptiness of the perfection of wisdom is not the perfection of wisdom and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the perfection of wisdom is not the perfection of wisdom.

“Venerable Śāriputra, inner emptiness is empty of inner emptiness. Venerable Śāriputra, the emptiness of inner emptiness is not inner emptiness and is not production, up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature. The emptiness of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature, and it is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature.

“Venerable Śāriputra, 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 is not production. Similarly, Venerable Śāriputra, the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the path … the ten powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the buddhadharmas … and the knowledge of all aspects is empty of the knowledge of all aspects. The emptiness of the knowledge of all aspects is not the knowledge of all aspects and is not production. Venerable Śāriputra, because of this one of many explanations, F.230.b the nonproduction of the knowledge of all aspects is not the knowledge of all aspects.”

Śāriputra then asked, “Venerable Subhūti, why do you say, ‘It is because a decrease in form is not form; a decrease in feeling … perception … volitional factors … and consciousness is not consciousness; and similarly, a decrease in the constituents … the sense fields … the dependent originations … the emptinesses … the dharmas on the side of awakening … the perfections … the powers … the fearlessnesses … the detailed and thorough knowledges … the buddhadharmas, up to and the knowledge of all aspects is not the knowledge of all aspects’?”

“Venerable Śāriputra,” replied Subhūti, “it is because decrease, form, and not being divided, as well as decrease, feeling, perception, volitional factors, consciousness, and not being divided—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. The constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and the knowledge of all aspects are similar, so decrease, the knowledge of all aspects, and not being divided—all those dharmas F.231.a are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.

“Venerable Śāriputra, because of this one of many explanations, a decrease in form is not form, and a decrease in feeling … perception … volitional factors … and consciousness is not consciousness. Connect this in the same way with each, up to a decrease in the knowledge of all aspects is not the knowledge of all aspects.”

Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Anything called form is counted as not two. Similarly, anything called feeling, perception, volitional factors, or consciousness is counted as not two, up to anything called the knowledge of all aspects is counted as not two’?”

“Venerable Śāriputra,” replied Subhūti, “it is because nonproduction is not one thing and form another; nonproduction itself is form, and form itself is nonproduction. It is because nonproduction is not one thing and feeling … perception … volitional factors … and consciousness another; nonproduction itself is consciousness, and consciousness itself is nonproduction.

“Venerable Śāriputra, because of this one of many explanations, anything called form is counted as not two, and anything called feeling, perception, volitional factors, or consciousness is counted as not two—similarly with the constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, F.231.b all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.

“Venerable Śāriputra, it is because nonproduction is not one thing and the knowledge of all aspects another; nonproduction itself is the knowledge of all aspects, and the knowledge of all aspects itself is nonproduction. Venerable Śāriputra, because of this one of many explanations, anything called the knowledge of all aspects is counted as not two.”

Then venerable Subhūti said to the Lord, “Lord, when bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that, because of absolute purity they then view the nonproduction of form; because of absolute purity they view the nonproduction of feeling, perception, volitional factors, and consciousness; because of absolute purity they view the nonproduction of a self; and because of absolute purity they view the nonproduction of a being, a living being, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees. Similarly, because of absolute purity they view the nonproduction of the constituents, sense fields, and dependent origination; because of absolute purity they view the nonproduction of the perfection of giving; and similarly, because of absolute purity they view the nonproduction of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom;F.232.a because of absolute purity they view the nonproduction of inner emptiness,up to because of absolute purity they view the nonproduction of the emptiness that is the nonexistence of an intrinsic nature; because of absolute purity they view the nonproduction of the applications of mindfulness; and because of absolute purity they view the nonproduction of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, dhāraṇīs, meditative stabilization gateways, eighteen distinct attributes of a buddha, and the knowledge of all aspects. Because of absolute purity they view the nonproduction of an ordinary person; because of absolute purity they view the nonproduction of the dharmas of an ordinary person; because of absolute purity they view the nonproduction of a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha; and they view the nonproduction of the buddha dharmas.”

Śāriputra then said, “According to the way I understand the meaning of what venerable Subhūti has said, form is a nonproduction; feeling, perception, volitional factors, and consciousness are a nonproduction; the constituents are a nonproduction, the sense fields are a nonproduction, and dependent origination is a nonproduction; the perfections F.232.b are a nonproduction; all the emptinesses are a nonproduction; the thirty-seven dharmas on the side of awakening are a nonproduction; the meditative stabilizations and dhāraṇī gateways are a nonproduction; the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are a nonproduction; the knowledge of all aspects is a nonproduction; an ordinary person is a nonproduction and the dharmas of an ordinary person are a nonproduction; a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha are a nonproduction; and the buddha dharmas are a nonproduction.

“Venerable Subhūti, if form is a nonproduction,up to the buddha dharmas are a nonproduction, then, Venerable Subhūti, will śrāvakas not have already gained śrāvaka awakening, and similarly, ordinary persons not have already gained … up to pratyekabuddha awakening as well?^[347] Similarly, will bodhisattvas not have already gained the knowledge of all aspects, will the five forms of life not also be undifferentiable, and will bodhisattva great beings not have already gained the five awakenings?^[348] Venerable Subhūti, if all dharmas are a nonproduction, why would stream enterers cultivate the path in order to eliminate the three fetters; once-returners cultivate the path in order to weaken greed, hatred, and confusion; non-returners cultivate the path in order to eliminate the five fetters that are associated with the lower realms;F.233.a worthy ones cultivate the path in order to eliminate the five fetters that are associated with the upper realms; and those in the Pratyekabuddha Vehicle cultivate the path in order to reach their own awakening?

Why do bodhisattva great beings undertake the difficult practices for the sake of beings and experience those sufferings, whatever they may be; why has a tathāgata, worthy one, perfectly complete buddha fully awakened to unsurpassed, perfect, complete awakening; and why has a tathāgata turned the wheel of the Dharma?”

Subhūti replied, “Venerable Śāriputra, I do not accept^[349] that an unproduced dharma has an attainment, or a clear realization. I do not accept that which is unproduced becomes a stream enterer. I do not accept that which is unproduced has the result of stream enterer. I do not accept that which is unproduced becomes a once-returner and has the result of once-returner, a non-returner and result of non-returner, the state of a worthy one and the result of the state of a worthy one, or a pratyekabuddha’s awakening and a pratyekabuddha.

“Venerable Śāriputra, I do not accept that bodhisattvas are undertaking difficult practices, or that bodhisattva great beings practice with the idea of difficulty. And why? Because it is not possible, Venerable Śāriputra, for bodhisattva great beings who entertain the idea of difficulty to work for the welfare of infinite, countless beings. Rather, Venerable Śāriputra, by generating the perception they are a father, generating the perception they are a mother, generating the perception they are a son, generating the perception they are ‘me,’ they can work for the welfare of infinite, countless beings. Venerable Śāriputra, bodhisattva great beings must produce this thought: F.233.b ‘Just as we say “self” again and again but it does not exist and cannot be apprehended as anyone at all in any way at all, we must produce that thought in just such a way about all inner and outer dharmas as well.’ If they produce such an idea, then the idea of difficulty does not arise. And why? Because bodhisattva great beings do not appropriate^[350] and do not apprehend any dharma as anything at all in any way at all.

“Venerable Śāriputra, in the absence of production I do not accept that there is the state of a tathāgata and unsurpassed, perfect, complete awakening, and I do not accept a turning of the wheel of the Dharma.

“I do not accept that an unproduced dharma attains an unproduced attainment.”

“Well then, Venerable Subhūti, does an unproduced dharma attain a produced attainment, or does a produced dharma attain an unproduced attainment?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, I do not accept that a produced dharma attains an unproduced attainment, nor do I accept that an unproduced dharma attains a produced attainment.”

“Venerable Subhūti, is there then no attainment and is there no clear realization?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, there is an attainment and there is a clear realization, but not in a dual way. Venerable Śāriputra, attainment and clear realization are labeled by ordinary convention. A stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha, or bodhisattva—even a buddha—is labeled by ordinary convention. Ultimately there is no attainment and there is no clear realization, there is no F.234.a stream enterer, there is no once-returner, there is no non-returner, there is no worthy one, there is no pratyekabuddha, there is no bodhisattva, and there is not even a buddha.”

“Venerable Subhūti, is the unproduced similar to an attainment and a clear realization that, as ordinary convention, is formless, cannot be pointed out, does not obstruct, and has only one mark—that is, no mark?” asked Śāriputra.

“Exactly so, Venerable Śāriputra, exactly so,” Subhūti replied. “Because of this one of many explanations, neither is production produced nor is nonproduction produced.”

“Venerable Subhūti, are you confident in your readiness to say again and again that ‘dharmas are unproduced’? Are you also confident in your readiness to say there is no production of unproduced dharmas?” asked Śāriputra.

Subhūti replied, “In regard to what you have said, Venerable Śāriputra—‘Are you confident in your readiness to say again and again that “dharmas are unproduced”?’—I have no confident readiness to say again and again that dharmas are unproduced. I have no confident readiness to say there is no production of unproduced dharmas. And why? Because, Venerable Śāriputra, an unproduced dharma, nonproduction, confident readiness, saying something, and a state of production—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.”

“Venerable Subhūti, is there no production of saying, is there also no production of confident readiness, and is there also no production of a dharma? Are those dharmas that are the point of departure for what has to be said F.234.b also not produced?” asked Śāriputra.

“Exactly so, Venerable Śāriputra,” replied Subhūti. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma. Those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. And why? Because there is no production of form, and there is no production of feeling, perception, volitional factors, or consciousness. Similarly, there is no production of the constituents, the sense fields, or dependent originations; of the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; up to there is no production of the knowledge of all aspects.”

“Exactly so, Venerable Subhūti,” agreed Śāriputra. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. There is no production of the aggregates, the constituents, sense fields, dependent origination, the perfections, the dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. Connect this in the same way with there is no production of … up to the knowledge of all aspects. Since this is the case the five forms of life are differentiable as ordinary conventions, but not ultimately.” F.235.a

“Exactly so, Venerable Śāriputra, exactly so,” agreed Subhūti. “Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions, similarly the five forms of life too are differentiable as ordinary conventions, but not ultimately. And why? Venerable Śāriputra, it is because ultimately there is no maturation of karma, there is no production, there is no cessation, there is no defilement, and there is no purification.”

“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, I do not accept that an unproduced dharma is produced, nor do I accept that a produced dharma is produced.”

“Venerable Subhūti, what unproduced dharma do you not accept is produced?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, I do not accept that unproduced form is produced; I do not accept that unproduced feeling, perception, volitional factors, and consciousness are produced; and similarly with the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha. I do not accept that unproduced awakening is attained; I do not accept that it is clearly realized.”

“Venerable Subhūti, what produced dharma do you not accept is produced?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, I do not accept that a produced form empty of an intrinsic nature is produced. Venerable Śāriputra, I do not accept F.235.b that a produced feeling, perception, volitional factors, or consciousness empty of an intrinsic nature is produced. Venerable Śāriputra, connect this in the same way with I do not accept…, up to a produced awakening empty of an intrinsic nature is produced.”

“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?”^[351] asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, the unproduced is not produced, and the produced is not produced either. And why? Venerable Śāriputra, it is because both produced and unproduced dharmas are neither conjoined nor disjoined because there is no production. And why? Venerable Śāriputra, it is because there is no production of form; there is no production of feeling, perception, volitional factors, or consciousness; and similarly, there is no production of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the ten powers, the four fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. Connect this in the same way with physical volitional factors, verbal volitional factors, or mental volitional factors, up to there is no production of the knowledge of all aspects.

“Venerable Śāriputra, because of this one of many explanations, there is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced.”

Śāriputra then declared, “Venerable Subhūti should be placed highest among Dharma teachers. And why? Because he escapes right from whatever it is he is asked about.” F.236.a

Subhūti replied, “It is because all dharmas have no fixed position.”^[352]

“Venerable Subhūti, in what way do all dharmas have no fixed position?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without^[353] both. Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, the eyes are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, the ears … the nose … the tongue … the body … and the thinking mind is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, a form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, a sound … a smell … a taste … a feeling … and a dharma is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, the perfection of giving is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, similarly the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom F.236.b is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, inner emptiness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, … up to the emptiness that is the nonexistence of an intrinsic nature is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, the applications of mindfulness are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, similarly the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.

“Venerable Śāriputra, the powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.

“Venerable Śāriputra, because of this one of many explanations, all dharmas have no fixed position because they are empty of a basic nature.

“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections should purify form; should purify feeling, perception, volitional factors, and F.237.a consciousness; should purify the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the meditative stabilizations, the dhāraṇīs, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; up to should purify the knowledge of all aspects.”

“Venerable Subhūti how do bodhisattva great beings practicing the six perfections purify the awakening path?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, there is an ordinary perfection of giving and there is an extraordinary perfection of giving. Similarly, there is an ordinary perfection of morality … perfection of patience … perfection of perseverance … perfection of concentration … and perfection of wisdom and there is an extraordinary perfection of wisdom.”

“Venerable Subhūti, what is an ordinary perfection of giving and what is an extraordinary one?” asked Śāriputra.

“Venerable Śāriputra,” replied Subhūti, “here bodhisattva great beings become givers, great philanthropists, and give food to those leading a secluded religious life, to brahmins, to the pitiful, to the destitute, to travelers, and to those who are begging for food. They give drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, flowers to those who want flowers, flower garlands to those who want flower garlands, incense to those F.237.b who want incense, creams to those who want creams, homes to those who want a home, seats and beds to those who want seats and beds, tools to those who want tools, medicine to those who want medicine, up to whatever human requirements are appropriate—a son to those who want a son; a daughter to those who want a daughter; a wife to those who want a wife; a kingdom to those who want a kingdom; their head to those who want a head; their eyes to those who want eyes; a major or minor part of their body to those who want a major or minor part of the body; and their flesh, blood, and marrow to those who want flesh, blood, and marrow. They give all that away with a fixed position, thinking, ‘I am giving, they are receiving, this is charity, that is stinginess, I am a philanthropist, I am giving all my possessions away, I am doing what the buddhas said to do, I am practicing the perfection of giving.’ Having given those gifts by way of apprehending something, they make them into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, thinking, ‘Through the result of this charity of mine may those beings be happy in this life and may they, without appropriating anything, enter into complete nirvāṇa.’

“They give those gifts attached to the three attachments. To which three? To the idea of self, the idea of other, and the idea of giving. Attached to those three attachments they give those gifts.

“That is called the ordinary perfection of giving. And why is it called the ordinary perfection of giving? F.238.a Because it does not move from the ordinary, does not transcend the ordinary, and does not pass beyond the ordinary. Because of this it is called the ordinary perfection of giving.

“What is an extraordinary perfection of giving? It is the purity of the three spheres. And what is the purity of the three spheres? Venerable Śāriputra, here bodhisattva great beings giving gifts do not apprehend a self, do not apprehend a recipient, do not apprehend giving, and do not delight in its maturation. That, Venerable Śāriputra, is the bodhisattva great beings’ purity of the three spheres.

“Furthermore, Venerable Śāriputra, here bodhisattva great beings giving gifts give away gifts to all beings but without apprehending all beings, without apprehending a self, and without apprehending a gift; they dedicate it to unsurpassed, perfect, complete awakening but without apprehending even awakening. That, Venerable Śāriputra, is called the extraordinary perfection of giving. And why is it called the extraordinary perfection of giving? Because it moves from the ordinary, transcends the ordinary, and passes beyond the ordinary. Because of this it is called the extraordinary perfection of giving.

“The perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration are similar to that. B18

“Venerable Śāriputra, there is also an ordinary perfection of wisdom and there is also an extraordinary one.

“What is the ordinary perfection of wisdom? F.238.b Venerable Śāriputra, here bodhisattva great beings with a fixed position apprehending ‘I have curbed miserly thoughts’ give gifts fixed on the ideas of self, beings, and giving, giving away all their possessions—inner and outer things, owned and unowned—whatever they may be.

“Firm in the good qualities of the ascetic, with a fixed position apprehending body, speech, and mind, and with a fixed view of self, a fixed view of beings, and a fixed view of the wholesome, they devote themselves to morality and the ten wholesome actions. Having made those moralities into something shared in common by all beings, with an apprehension of awakening they dedicate them to awakening by way of apprehending something.

“With a fixed view of praising self and disparaging others, self and beings, and patience, they put up with all the nasty things beings do, and, having made those wholesome roots into something shared in common by all beings, dedicate them, by way of apprehending something, to unsurpassed, perfect, complete awakening.

“Apprehending a body, apprehending a collection of merit, apprehending a collection of knowledge, apprehending self, apprehending beings, and apprehending awakening, they make a vigorous attempt, and on account of that they falsely project that they are making a vigorous attempt.

“They meditate on love, compassion, joy, and equanimity; become absorbed in and emerge from the concentrations, clairvoyances, concentrations, and absorptions; and on account of relishing them F.239.a falsely project them. With a view that apprehends something, having made those wholesome roots into something shared in common by all beings, they dedicate them to awakening. Those are the ordinary ones.

“Apprehending ‘form is empty’; apprehending ‘feeling, perception, volitional factors, and consciousness are empty’; and similarly, apprehending up to ‘the awakening of a buddha is empty,’ they meditate on emptiness, which is to say, they practice while apprehending those, and having made those wholesome roots into something shared in common by all beings, they dedicate them, again by way of apprehending them, to unsurpassed, perfect, complete awakening. Without skillful means (1) they confess, by way of apprehending them, all wrongdoings; (2) while apprehending, they rejoice in all the merits of self and others; and (3) they request all the buddhas to teach for the welfare of self and others, and having made the three aggregates of merit^[354] into something shared in common by all beings, they dedicate them without skillful means to the knowledge of all aspects. That is called the ordinary perfection of wisdom.

“What is the extraordinary perfection of wisdom? With wisdom that does not apprehend self, beings, or what is to be given, they purify the perfection of giving for awakening through the purity of the three spheres; without apprehending self, beings, morality, or awakening, they purify the perfection of morality for awakening through the purity of the three spheres; without apprehending self, patience, or awakening, they purify the perfection of patience for awakening through the purity of the three spheres; without apprehending self, body, mind, F.239.b perseverance, merit, or knowledge, they purify the perfection of perseverance for awakening through the purity of the three spheres; without apprehending self, beings, concentrations, meditative stabilizations, or absorptions, they purify the perfection of concentration for awakening through the purity of the three spheres; without apprehending all beings, they purify the perfection of wisdom for awakening, and they dedicate all the wholesome roots to unsurpassed, perfect, complete awakening with a dedication free from poison,^[355] an unsurpassed dedication, a dedication equal to the unequaled, an inconceivable dedication, an incomparable dedication, a dedication that is infinite.

“That is called the extraordinary perfection of wisdom.

“Why is it called ordinary, worldly^[356] and why extraordinary, supramundane?

“There ordinary, worldly is used in seven different ways:^[357] on account of them the world is established; the world is the same as them; on account of them there is something given to the world; on account of them F.240.a they do not escape the world; they are for the coming into being of the world; and they come into being in the world. Those are called ordinary, worldly.

“What is extraordinary, supramundane? It is used in seven different ways: on account of them the world goes free; they eliminate the world; on account of them a world causes an escape; those that are not the world; the world from which they will escape; those who free from the world; and those who free in the world. Those are called extraordinary, supramudane.^[358]

“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections purify the awakening path.”

“Venerable Subhūti, what is the bodhisattva great beings’ awakening path?” asked Śāriputra.

Subhūti replied, “Venerable Śāriputra, the four applications of mindfulness are the bodhisattva great beings’ awakening path. The four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the emptiness, signless, and wishless gateways to liberation; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; and all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion—those, Venerable Śāriputra, are called the bodhisattva great beings’ awakening path.”

“Venerable Subhūti, for the perfection of what is this the labor?” asked Śāriputra.

Subhūti replied, “This is the labor, Venerable Śāriputra, for the perfection of wisdom. And why? Because, Venerable Śāriputra, the perfection of wisdom is the one that gives birth to śrāvaka dharmas, F.240.b pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, the perfection of wisdom incorporates and includes śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, having practiced this perfection of wisdom those earlier tathāgatas, worthy ones, perfectly complete buddhas fully awakened to unsurpassed, perfect, complete awakening; Venerable Śāriputra, having trained in this same perfection of wisdom, future tathāgatas, worthy ones, perfectly complete buddhas will fully awaken to unsurpassed, perfect, complete awakening; and, Venerable Śāriputra, having trained in this same perfection of wisdom, tathāgatas, worthy ones, perfectly complete buddhas now dwelling and maintaining themselves in world systems in all ten directions fully awaken to unsurpassed, perfect, complete awakening.

“Venerable Śāriputra, if, when this perfection of wisdom has been explained, bodhisattva great beings do not become unsure and do not become perplexed, you should know that those bodhisattva great beings stay in that state, without staying in that state, in order to protect beings, F.241.a in order not to abandon beings, and you should know that the bodhisattva great beings, furthermore, stay in that state, by way of not staying in that state, inseparable from attention to great compassion.”

Śāriputra replied, “Venerable Subhūti, if you accept that those who stay in that state, staying in a state inseparable from paying attention to great compassion, are bodhisattva great beings, in that case, Venerable Subhūti, all beings will be bodhisattvas. And why? Because all beings are inseparable from attention.”

“Excellent, excellent, Venerable Śāriputra,” said Subhūti. “I will object to venerable Śāriputra in that venerable Śāriputra has got at just what is meant by expressing the statement as an absolute.^[359]

“And why? Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of a being; you should know that the emptiness of attention is because of the emptiness of a being; you should know that the isolation of attention is because of the isolation of a being; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in a being; and you should know that there is no full awakening of attention because there is no full awakening of a being.

“Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of form; you should know that the emptiness of attention is because of the emptiness of form; you should know that the isolation of attention is because of the isolation of form; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in form; and you should know that there is no full awakening of attention because there is no full awakening of form.

“Similarly, F.241.b you should know that the nonexistence of attention is because of the nonexistence of feeling … perception … volitional factors … and consciousness; you should know that the emptiness of attention is because of the emptiness of consciousness; you should know that the isolation of attention is because of the isolation of consciousness; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in consciousness; and you should know that there is no full awakening of attention because there is no full awakening of consciousness.

“Similarly, you should know that the nonexistence of attention is because of the nonexistence of the constituents … the sense fields … dependent origination … the truths … the dharmas on the side of awakening … the perfections … all the emptinesses … all the meditative stabilizations … all the dhāraṇī gateways, up to and the knowledge of all aspects. Similarly, you should know that because of the emptiness of the knowledge of all aspects, the isolation of the knowledge of all aspects, the absence of an intrinsic nature in the knowledge of all aspects, and because there is no full awakening of the knowledge of all aspects, there is no full awakening of attention.

“Venerable Śāriputra, because of this one of many explanations, I say bodhisattva great beings are not separated from staying in this state or from this attention.”

The Lord then complimented venerable Subhūti: “Excellent, excellent, Subhūti! You should give instruction in the perfection of wisdom to bodhisattva great beings just like this, just as you have explained through the Tathāgata’s power, and bodhisattva great beings should train in the perfection of wisdom just as you explain.”

As venerable Subhūti was expounding this perfection of wisdom chapter, the great billionfold world system F.242.a shook in six ways: it shook, shook greatly, and shook violently; quaked, quaked greatly, and quaked violently; stirred, stirred greatly, and stirred violently; became disturbed, greatly disturbed, and violently disturbed; roared, roared greatly, and roared violently; and resounded, resounded greatly, and resounded violently. The eastern direction sank down and the western direction rose up; the western direction sank down and the eastern direction rose up; the southern direction sank down and the northern direction rose up; the northern direction sank down and the southern direction rose up; the middle sank down and the edges rose up; and the edges sank down and the middle rose up.

Then at that moment the Lord smiled. Venerable Subhūti then inquired of the Lord, “Lord, why did you smile? What is the cause, what is the condition?”

The Lord replied, “Subhūti, just as inside this Sahā world system the perfection of wisdom is being taught, similarly in infinite, countless world systems in the eastern direction the tathāgatas, worthy ones, perfectly complete buddhas are also teaching this very perfection of wisdom to bodhisattva great beings. Similarly, all around in infinite, countless world systems in the ten directions, tathāgatas, worthy ones, perfectly complete buddhas are teaching this very perfection of wisdom to bodhisattva great beings.”

As venerable Subhūti was expounding this perfection of wisdom chapter, two billion living beings of divine and human rank gained forbearance for dharmas that are not produced, and as the lord buddhas were teaching this very perfection of wisdom to bodhisattva great beings in all the ten directions, infinite, F.242.b countless numbers of beings produced the thought of unsurpassed, perfect, complete awakening.

Chapter 22: Śatakratu

And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus,^[360] heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas,up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās,up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods,up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of^[361] the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine.F.243.a Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine.

Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

Then Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, these Cāturmahā­rājika gods, these Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, up to these Śuddhāvāsa class of gods stationed in the great billionfold world system are all assembled, venerable monk Subhūti, to listen to the Dharma. They want to hear instruction in the perfection of wisdom, so, venerable monk Subhūti, how should bodhisattva great beings stand in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? And how should bodhisattva great beings train in the perfection of wisdom?”

Venerable Subhūti then replied to Śatakratu, head of the gods, “Well then, Kauśika,^[362] listen well and hard and pay attention, and I will give instructions, F.243.b through the power of the Buddha, possessed by the Buddha, in what the bodhisattva great beings’ perfection of wisdom is, and in how bodhisattva great beings should stand in the perfection of wisdom, and how bodhisattva great beings should train in the perfection of wisdom.^[363]

“Those gods who have not produced the thought of unsurpassed, perfect, complete awakening, they too must produce the thought of unsurpassed, perfect, complete awakening. Those who have entered into the flawlessness that is a perfect state^[364] are incapable of producing the thought of unsurpassed, perfect, complete awakening. And why? Because the boundaries are fixed for them by the stream of saṃsāra. And yet if they also produce the thought of unsurpassed, perfect, complete awakening, I still rejoice in them also. I will not stand between them and their wholesome side, because they have to get hold of the dharmas that are the most special, that are higher than even the special dharmas.

“Kauśika, what is the bodhisattva great beings’ perfection of wisdom? Here bodhisattva great beings with a thought of awakening connected with the knowledge of all aspects should pay attention to form as impermanent, and they should pay attention to it as suffering, selfless, empty, a disease, a boil, a thorn, a misfortune, dependent, by its nature headed to destruction, shaky, brittle, a hazard, persecution, and a headache, and that without apprehending anything.

“Similarly, they should pay attention to feeling, perception, volitional factors, and consciousness; similarly to the eyes, ears, nose, tongue, body, and thinking mind; and similarly to the earth element, water element, fire F.244.a element, wind element, space element, and consciousness element as impermanent. They should pay attention to them as suffering, selfless, empty, a disease, a boil, a thorn, a misfortune, dependent, by their nature headed to destruction, shaky, brittle, a hazard, persecution, and like a headache, and that without apprehending anything.

“With a thought of awakening connected with the knowledge of all aspects they should pay attention to ‘the volitional factors arising from ignorance as the condition.’ They should pay attention to them as impermanent, suffering, selfless, calm, isolated, and empty. They should pay attention to ‘consciousness arising from volitional factors as the condition, name and form from consciousness as the condition, the six sense fields from name and form as the condition, contact from the six sense fields as the condition, feeling from contact as the condition, craving from feeling as the condition, appropriation from craving as the condition, existence from appropriation as condition, birth from existence as the condition, and old age and death, pain, lamentation, suffering, mental anguish, and grief arising from birth as the condition—thus the arising of simply this great heap of suffering,’ and they should pay attention to all of that as impermanent, suffering, selfless, calm, isolated, and empty, and that without apprehending anything.

“With attention connected with the knowledge of all aspects they should pay attention to ‘the cessation of volitional factors from the cessation of ignorance,’ and to that as selfless,^[365] calm, isolated, emptiness, signless, wishless, and not occasioning anything. They should pay attention to ‘the cessation of consciousness from the cessation of volitional factors, F.244.b the cessation of name and form from the cessation of consciousness, the cessation of the six sense fields from the cessation of name and form, the cessation of contact from the cessation of the six sense fields, the cessation of feeling from the cessation of contact, the cessation of craving from the cessation of feeling, the cessation of appropriation from the cessation of craving, the cessation of existence from the cessation of appropriation, the cessation of birth from the cessation of existence, and the cessation of old age and death, pain, lamentation, suffering, mental anguish, and grief from the cessation of birth—thus the cessation of simply this great heap of suffering,’ and to all of that as selfless, calm, isolated, emptiness, signless, wishless, and not occasioning anything, and that without apprehending anything.

“Furthermore, Kauśika, bodhisattva great beings with a thought of awakening connected with the knowledge of all aspects cultivate the four applications of mindfulness, and that without apprehending anything. Similarly, they cultivate the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path, as well as the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and they cultivate them without apprehending anything.

“Furthermore, Kauśika, bodhisattva great beings with a thought-production connected with the knowledge of all aspects practice the perfection of giving, and they practice it without apprehending anything. Similarly, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects practice the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, F.245.a and perfection of wisdom, and practice them without apprehending anything.

“Furthermore, Kauśika, when bodhisattva great beings with a thought-production connected with the knowledge of all aspects are practicing the perfection of wisdom, they thus, putting one part of the picture together with the other parts,^[366] while thinking, applying,^[367] completing, and extending, make a detailed and thorough analysis of all these parts together,^[368] thinking, ‘They are selfless, they are not me, and they are not mine.’ And why? Because the bodhisattva great beings’ thought of the wholesome roots is not touched by the thought of awakening, and neither is the thought of dedication touched by the thought of the wholesome roots. Kauśika, the thought of the wholesome roots does not exist and is not apprehended in the thought of awakening, and the thought of awakening also does not exist and is not apprehended in the thought of the wholesome roots; the thought of awakening does not exist and is not apprehended in the thought of dedication, and the thought of dedication also does not exist and is not apprehended in the thought of awakening. The thought of the wholesome roots does not exist in the thought of the wholesome roots, the thought of awakening does not exist in the thought of awakening, and the thought of dedication does not exist in the thought of dedication.

Kauśika, this not settling down on and not apprehending any one part, even while thus making an examination of all the parts of the picture, is the bodhisattva great beings’ perfection of wisdom.”

Then Śatakratu, head of the gods, inquired of venerable Subhūti, “Venerable monk Subhūti, how is it that the thought of dedication is not touched by the thought of awakening? How is it that the thought of awakening F.245.b is not touched by the thought of dedication? How is it that the thought of dedication does not exist and is not apprehended in the thought of awakening, and how is it that the thought of awakening does not exist and is not apprehended in the thought of dedication?”

“Kauśika,” replied Subhūti, “the thought of dedication is no thought, and the thought of awakening is no thought. Therefore, because what is no thought is inconceivable, and what is inconceivable is no thought, a state of no thought does not dedicate a state of no thought, and the inconceivable does not dedicate the inconceivable. So, the state of no thought is inconceivable, and the inconceivable is the state of no thought. That, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”

Then the Lord said to venerable Subhūti, “Excellent, Subhūti, excellent! The instruction in the perfection of wisdom you give bodhisattva great beings, Subhūti—the enthusiasm you convey to them—is excellent indeed!”

Subhūti replied, “I have to feel a sense of appreciation, Lord, and not feel no sense of appreciation, because earlier when you, Lord, were practicing the bodhisattva way of life in the presence of earlier tathāgatas, worthy ones, perfectly complete buddhas, their śrāvakas advised and instructed you in the six perfections—they taught them to you, made you take them up, made you excited about them and motivated, and caused you to enter into them and established you in them. Having done so, Lord, in the form of a bodhisattva F.246.a you trained in the six perfections and awakened to unsurpassed, perfect, complete awakening. Like that we too, Lord, have to advise, instruct, teach, inspire to take up, excite, motivate, cause to enter into, and establish the bodhisattva great beings in the six perfections—bodhisattva great beings who, advised, instructed, taught, inspired to take up, excited, motivated, caused to enter into, and established by us, will also awaken to unsurpassed, perfect, complete awakening.”

Then venerable Subhūti said to Śatakratu, head of the gods, “So then, Kauśika, listen well and hard and pay attention, and I will explain how bodhisattva great beings should stand in the perfection of wisdom, and how they should not stand.

“Kauśika, form is empty of form; feeling … perception … volitional factors … and consciousness is empty of consciousness; and a bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of form; the emptiness of feeling, perception, volitional factors, and consciousness; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the eyes are empty of the eyes; the ears … the nose … F.246.b the tongue … the body … and the thinking mind is empty of the thinking mind; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the eyes; the emptiness of the ears, nose, tongue, body, and thinking mind; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the earth element is empty of the earth element; the water element … fire element … wind element … space element … and consciousness element is empty of the consciousness element; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the earth element; the emptiness of the water element, fire element, wind element, space element, and consciousness element; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, ignorance is empty of ignorance; similarly, volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of old age and death; the cessation of ignorance is empty of the cessation of ignorance; similarly, the cessation of volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of the cessation of old age and death; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of ignorance and the emptiness of the cessation of ignorance, up toF.247.a the emptiness of old age and death and the emptiness of the cessation of old age and death, and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the perfection of giving is empty of the perfection of giving; similarly, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the perfection of wisdom; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the perfection of giving; the emptiness of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and the perfection of wisdom, and the emptiness of a bodhisattva, are not two and are not divided.

“Furthermore, Kauśika, inner emptiness is empty of inner emptiness; up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of inner emptiness; up to the emptiness of the emptiness that is the nonexistence of an intrinsic nature; and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the applications of mindfulness are empty of the applications of mindfulness. The right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the eightfold noble path … the ten powers … F.247.b the fearlessnesses … the detailed and thorough knowledges … up to the distinct attributes of a buddha are empty of the distinct attributes of a buddha. A bodhisattva is empty of a bodhisattva. Thus, the emptiness of the applications of mindfulness … ; up to the emptiness of the distinct attributes of a buddha; and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the meditative stabilizations are empty of the meditative stabilizations, the dhāraṇī gateways are empty of the dhāraṇī gateways, and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the meditative stabilizations, the emptiness of the dhāraṇī gateways, and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the Śrāvaka Vehicle is empty of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle is empty of the Pratyekabuddha Vehicle, and the Great Vehicle is empty of the Great Vehicle. A śrāvaka is empty of the state of a śrāvaka, a pratyekabuddha is empty of the state of a pratyekabuddha, and a buddha is empty of buddhahood. And a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the Śrāvaka Vehicle, the emptiness of the state of a śrāvaka, up to the emptiness of the Great Vehicle, the emptiness of buddhahood, and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, up to the knowledge of all aspects is empty of the knowledge of all aspects, and a bodhisattva is empty of a bodhisattva. Thus, up to the emptiness of the knowledge of all aspects and the emptiness of a bodhisattva F.248.a are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.”

Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, how should bodhisattva great beings not stand in the perfection of wisdom?”

“Kauśika,” replied Subhūti, “here bodhisattva great beings should not stand in form by way of apprehending something, and they should not stand in feeling, perception, volitional factors, or consciousness by way of apprehending something. They should not stand in the eyes, they should not stand in a form, they should not stand in eye consciousness, they should not stand in eye contact, and they should not stand in feeling that arises from the condition of eye contact. Similarly, they should not stand in the ears … the nose … the tongue … the body … and they should not stand in the thinking mind, dharmas, thinking-mind consciousness, thinking-mind contact, or feeling that arises from the condition of thinking-mind contact by way of apprehending something.

“They should not stand in the earth element by way of apprehending something, and they should not stand in the water element, fire element, wind element, space element, or consciousness element by way of apprehending something.

“They should not stand in the applications of mindfulness by way of apprehending something, and they should not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path, or the ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, or knowledge of all aspects F.248.b by way of apprehending something.

“They should not stand in the result of stream enterer by way of apprehending something. They should not stand in the result of once-returner, the result of non-returner, the state of a worthy one, or the state of a pratyekabuddha by way of apprehending something. They should not stand in buddhahood by way of apprehending something.

“Kauśika, they thus should not dwell on the idea of form^[369] by way of apprehending something, up to they should not dwell on the idea of the knowledge of all aspects by way of apprehending something. They thus should not dwell on the idea of the result of once-returner by way of apprehending something, up to they should not dwell on the idea of buddhahood by way of apprehending something.

“They should not dwell on the idea that form is permanent by way of apprehending something. Similarly, they should not dwell on the idea that form is impermanent, is happiness, is suffering, has a self, is selfless, is calm, is not calm, is isolated, is not isolated, is empty, is not empty, has a sign, is signless, is wished for, or is wishless by way of apprehending something.

“Similarly, they should not dwell on the ideas that feeling, perception, volitional factors, or consciousness are permanent, are impermanent, are happiness, are suffering, have a self, are selfless, are calm, are not calm, are isolated, are not isolated, are empty, are not empty, have a sign, are signless, are a wish for, or are wishless by way of apprehending something.

“Similarly, they should not dwell on the idea that the constituents, the sense fields, dependent origination, F.249.a the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the distinct attributes of a buddha are permanent, are impermanent, are happiness, are suffering, have a self, are selfless, are calm, are not calm, are isolated, are not isolated, are empty, are not empty, have a sign, are signless, are wished for, or are wishless by way of apprehending something.

“Furthermore, Kauśika, they should not dwell on the idea that the result of stream enterer is a category of the uncompounded by way of apprehending something. Similarly, they should not dwell on the idea the result of once-returner, the result of non-returner, the state of a worthy one, or the result of a pratyekabuddha is a category of the uncompounded by way of apprehending something, up to they should not dwell on the idea that the knowledge of all aspects is a category of the uncompounded by way of apprehending something.

“They should not dwell on the idea that the result of stream enterer is worthy of gifts by way of apprehending something. Similarly, they should not dwell on the idea that the result of once-returner, or the result of non-returner, the state of a worthy one, a pratyekabuddha, or a tathāgata, worthy one, perfectly complete buddha is worthy of gifts by way of apprehending something.

“Furthermore, Kauśika, bodhisattva great beings should not stand on the first level by way of apprehending something; similarly, they should not stand on … up to the tenth level by way of apprehending something. And why? Because where there is a place to stand there is movement.

“Furthermore, Kauśika, bodhisattva great beings should not, by way of apprehending something, having stood in the first production of the thought—that is, having become a bodhisattva—dwell on the idea ‘I will complete the perfection of giving,’ and similarly, they should not dwell on the idea ‘I will complete the perfection of morality, the perfection of patience, the perfection of perseverance, F.249.b the perfection of concentration, and the perfection of wisdom’ by way of apprehending something.

“They should not dwell on the idea ‘I will complete the applications of mindfulness’ by way of apprehending something, and they should not dwell on the idea ‘I will complete the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and the path’ by way of apprehending something.

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, having entered into a bodhisattva great being’s flawlessness, stand on the irreversible level.’ Bodhisattva great beings should not dwell on the idea ‘I will complete the five clairvoyances’ by way of apprehending something. Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, standing in the bodhisattva great beings’ five clairvoyances, approach infinite, countless buddhafields to bow down to and attend on the lord buddhasand listen to the Dharma, and having listened I will practice it for suchness and teach others.’ Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will bring buddhafields into being that are just like those of those lord buddhas.’ Bodhisattva great being should not, by way of apprehending something, dwell on the idea ‘I will, having practiced the perfection of wisdom, bring beings to maturity in unsurpassed, perfect, complete awakening.’ F.250.a

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, having gone to infinite, countless world systems, show respect to, demonstrate reverence for, show honor to, and worship the tathāgatas, worthy ones, perfectly complete buddhas with flowers, incense, perfumes, garlands, creams,^[370] robes, parasols, flags, and banners, and I will offer to the tathāgatas, worthy ones, perfectly complete buddhas many hundreds of thousands of one hundred million billion pieces of the finest clothing.

“Bodhisattva great beings should not dwell on the idea ‘I will establish infinite, countless beings beyond measure in unsurpassed, perfect, complete awakening’ by way of apprehending something.

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will make the five eyes perfect:^[371] the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye.’ They should not, by way of apprehending something, dwell on the idea ‘I will make the meditative stabilizations perfect.’ They should not, by way of apprehending something, dwell on the idea ‘I will play in whichever meditative stabilization I want to play in.’ They should not dwell on the idea ‘I will make the dhāraṇī gateways perfect’ by way of apprehending something.

“Bodhisattva great beings should not dwell on the idea ‘I will make the ten tathāgata powers perfect’ by way of apprehending something; they should not dwell on the idea ‘I will make the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha perfect’ by way of apprehending something; and they should not dwell on the idea F.250.b ‘I will make great love and great compassion perfect’ by way of apprehending something.

“They should not dwell on the idea ‘I will make the major marks of a great person perfect on the body’ by way of apprehending something, and they should not dwell on the idea ‘I will make the eighty minor signs perfect on the body’ by way of apprehending something.

“They should not, by way of apprehending something, dwell on the idea that a faith follower and Dharma follower are the eighth;^[372] the one stopped at most seven times is a stream enterer.^[373] They should not, by way of apprehending something, dwell on the ideas of those born in family after family, and those who have one interruption. They should not, by way of apprehending something, dwell on the idea that one whose life has come to an end and whose afflictions have come to an end is the person equal in stature.^[374] They should not dwell on the idea that a stream enterer enters nirvāṇa in the intermediate state by way of apprehending something. They should not, by way of apprehending something, dwell on the idea that a once-returner, having come once to this world, makes an end to suffering. They should not, by way of apprehending something, dwell on the idea of a candidate for actualizing the result of non-returner. They should not, by way of apprehending something, dwell on the idea that a non-returner will enter nirvāṇa right there. They should not, by way of apprehending something, dwell on the idea of a candidate for actualizing the result of a worthy one. They should not, by way of apprehending something, dwell on the idea that right here a worthy one will pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind.

“They should not dwell on the idea of a pratyekabuddha by way of apprehending something. They should not, by way of apprehending something, dwell on the idea that a bodhisattva passes beyond the śrāvaka level and the pratyekabuddha level and will stand on the bodhisattva level. They should not dwell on the idea that there is the knowledge of a knower of path aspects^[375] by way of apprehending something. F.251.a They should not, by way of apprehending something, dwell on the idea that, having completely awakened fully to all dharmas, all residual impressions, connections, and afflictions have come to an end.

“They should not, by way of apprehending something, dwell on the idea ‘I will, as a tathāgata, worthy one, perfectly complete buddha, completely awaken to unsurpassed, perfect, complete awakening and turn the wheel of Dharma.’ They should even not dwell on such an idea as ‘having done the work of a buddha, I will lead infinite, countless beings to nirvāṇa’ by way of apprehending something.

“They should not, by way of apprehending something, dwell on the idea ‘I will, standing on the four legs of miraculous power, become completely absorbed in meditative stabilization, and through having become completely absorbed in that sort of meditative stabilization I will remain for as many eons as there are sand particles in the Gaṅgā River.’

“They should not, by way of apprehending something, dwell on the idea that the length of their lives will become infinite. They should not, by way of apprehending something, dwell on the idea that each of their major marks will become perfected through a hundred merits. They should not, by way of apprehending something, dwell on the idea that the size of their buddhafield will be the combined size of as many world systems as there are sand particles in the Gaṅgā River to the east, and similarly, of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north. They should not, by way of apprehending something, dwell on the idea that their great billionfold world system will be made of diamonds.

“They should not, by way of apprehending something, dwell on the idea that from their Bodhi tree such fragrances must emanate that for those beings who smell those fragrances greed will not harm them; hatred and confusion will not harm them; śrāvaka thoughts and pratyekabuddha thoughts will not arise F.251.b in them; they will become fixed on unsurpassed, perfect, complete awakening; and they will not have any physical or mental disease.

“They should not, by way of apprehending something, dwell on the idea that in their buddhafield there will not be the word form, and there will not be the words feeling, perception, volitional factors, or consciousness. They should not, by way of apprehending something, dwell on the idea that there will not be the words perfection of giving, and there will not be the words perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. They should not, by way of apprehending something, dwell on the idea that there will not be the words applications of mindfulness, and they should not dwell on the idea there will not be the words right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. They should not, by way of apprehending something, dwell on the idea that there will not be the words stream enterer, once-returner, non-returner, state of a worthy one, pratyekabuddha, bodhisattva, or buddha.

“And why? Because tathāgatas, worthy ones, perfectly complete buddhas do not, having awakened to unsurpassed, perfect, complete awakening, apprehend any dharmas.

“Kauśika, bodhisattva great beings F.252.a should not stand in the perfection of wisdom like that, by way of apprehending anything.”

Then it occurred to venerable Śāriputra to think, “Well then, however could bodhisattva great beings stand in the perfection of wisdom?”

Then venerable Subhūti, understanding in his mind the thoughts occurring to venerable Śāriputra, asked venerable Śāriputra, “What do you think, Venerable Śāriputra, could^[376] the tathāgatas ever have stood anywhere?”

Śāriputra replied, “Venerable Subhūti, the tathāgatas could never have stood anywhere. Indeed, the tathāgatas, worthy ones, perfectly complete buddhas have totally nonabiding minds. They have not stood in form; they have not stood in feeling, perception, volitional factors, or consciousness; they have not stood in the compounded element and have not stood in the uncompounded element; and similarly, up to they have not stood in the eighteen distinct attributes of a buddha, up to they have not stood in the knowledge of all aspects.”

Then venerable Subhūti said to venerable Śāriputra, “Thus it is, Venerable Śāriputra, that just as the tathāgatas, worthy ones, perfect complete buddhas have not stood in form, and have not not stood in form; have not stood in feeling … perception … volitional factors … and consciousness, and have not not stood in consciousness, up to have not stood in the knowledge of all aspects, and have not not stood in the knowledge of all aspects, so too bodhisattva great beings should stand in the perfection of wisdom. Venerable Śāriputra, bodhisattva great beings should stand in the perfection of wisdom like that, F.252.b by way of not taking a stand.” B19

Then it occurred to certain gods in that retinue to think, “Whatever yakṣa sounds the yakṣas make, talk the yakṣas talk—whatever the yakṣas say, the statements of the yakṣas—all of those, if they are said, are comprehensible to us, but this, namely, what the elder Subhūti says about the perfection of wisdom, what he discourses on, explains, and teaches, is incomprehensible to us.”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, asked the gods, “O gods, is what is said incomprehensible?”

“Incomprehensible, Ārya Subhūti!” affirmed the gods.

Subhūti then explained, “It is because not even one syllable is said here, and what is not said is not heard. And why? Because in the perfection of wisdom there are no syllables, and in it there is neither hearing, nor teaching, nor comprehension, because in the perfect, complete awakening of the tathāgatas, worthy ones, perfectly complete buddhas there are also no syllables. As an analogy, gods, a tathāgata, worthy one, perfectly complete buddha might magically produce a magically created buddha, and he might magically produce the four magically created retinues of monks, nuns, laymen, and laywomen. When that magical creation teaches the four magically created retinues, what do you think, gods, has anything at all been taught or heard by anyone?”

“No indeed, venerable monk Subhūti, nothing,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a magical creation. There nobody has explained, nobody has heard, and nobody has comprehended. F.253.a

“To illustrate, gods, when a man falls asleep and in a dream beholds a tathāgata, worthy one, perfectly complete buddha teaching the Dharma, what do you think, gods, has anyone explained, heard, or comprehended?”

“No indeed, venerable monk Subhūti, no one,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a dream. There nobody has explained, nobody has heard, and nobody has comprehended.

“To illustrate, gods, were two people standing in a canyon to shout out a praise of the Buddha, shout out a praise of the Dharma, and shout out a praise of the Saṅgha, the echoes of both of them would ring out. What do you think, gods, because of that first echo would the sound of the other echo be made known?”

“No indeed, venerable monk Subhūti, it would not,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like an echo. There nobody has explained, nobody has heard, and nobody has comprehended.

“To illustrate, gods, when a clever magician or magician’s apprentice at the junction of two main roads conjures up a tathāgata, worthy one, perfectly complete buddha, who then teaches the Dharma to the four magically created retinues, what do you think, gods, has anyone explained, heard, or comprehended?”

“No indeed, venerable monk Subhūti, no one,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a magical illusion. There nobody has explained, nobody has heard, and nobody has comprehended.”

Then it occurred to those gods to think, “Yes! F.253.b This Ārya Subhūti demonstrates what is deeper than the deep, introduces what is more subtle than the subtle. Yes! This Ārya Subhūti is going to expand on the perfection of wisdom. Yes! This Ārya Subhūti is going to make the perfection of wisdom clear.”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “O gods, form is not deep and is not subtle, and feeling, perception, volitional factors, and consciousness are not deep and are not subtle. And why? O gods, it is because the intrinsic nature of form is not deep and is not subtle, and the intrinsic nature of feeling, perception, volitional factors, and consciousness is not deep and is not subtle.

“The eyes are not deep and are not subtle, and the ears, nose, tongue, body, and thinking mind are not deep and are not subtle. A form is not deep and is not subtle, and a sound, a smell, a taste, a feeling, and dharmas are not deep and are not subtle. The earth element is not deep and is not subtle, and the water element, fire element, wind element, space element, and consciousness element are not deep and are not subtle. The perfection of giving is not deep and is not subtle, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are not deep and are not subtle. Inner emptiness is not deep and is not subtle, up to the emptiness that is the nonexistence of an intrinsic nature is not deep and is not subtle. The applications of mindfulness are not deep and are not subtle, and similarly, the right efforts, F.254.a legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, four fearlessnesses, four detailed and thorough knowledges, up to the distinct attributes of a buddha are not deep and are not subtle. All the meditative stabilizations and all the dhāraṇī gateways are not deep and are not subtle, up to the knowledge of all aspects is not deep and is not subtle. And why? Because the intrinsic nature of … up to the knowledge of all aspects is not deep and is not subtle.”

Then it occurred to those gods to think, “Well then, in this Dharma teaching has nothing been designated form; has nothing been designated feeling, perception, volitional factors, or consciousness; has nothing been designated the constituents, sense fields, or dependent originations; has nothing been designated the perfections or the dharmas on the side of awakening; and has nothing been designated all the emptinesses, all the meditative stabilizations, all the dhāraṇī gateways, the ten powers, the fearlessnesses, the detailed and thorough knowledges, up to the distinct attributes of a buddha? In this Dharma teaching has nothing even been designated the result of stream enterer, and has nothing been designated the result of once-returner, the result of non-returner, the state of a worthy one, the state of a pratyekabuddha, or a bodhisattva? Has nothing been designated buddhahood? Has nothing even been designated the letters?”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, F.254.b “Exactly so, gods, exactly so. Unteachable is the awakening of the tathāgatas; there is no discourse on it, nobody has heard it, and nobody has comprehended it.

“Therefore, gods, those who want to be candidates for the result of stream enterer and those who want to realize the result of stream enterer cannot do so without having resorted to this forbearance; those who want to realize the results of once-returner, non-returner, the state of a worthy one, the state of a pratyekabuddha, and the state of a buddha cannot do so without having resorted to this forbearance.

“O gods, bodhisattva great beings, from the first production of the thought of awakening onward, should stand in the perfection of wisdom like this, based on there being no discourse and no listening.”

Chapter 23: Hard to Understand

Then it occurred to those gods to think, “What would the elder Subhūti accept those listening to the Dharma to be like?”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Gods, I would accept those listening to the doctrine to be like illusory beings. I would accept those listening to the doctrine to be like magically created beings. They will not listen to, master, or directly realize anything at all.”

Then those gods asked venerable Subhūti, “Venerable monk Subhūti, are beings like an illusion, and are those listening to the doctrine like an illusion? Are beings like a magical creation, and are those listening to the doctrine like a magical creation?”

“Exactly so, gods, exactly so,” replied Subhūti. “Beings are like an illusion, and those listening to the doctrine are like an illusion. Beings are like a magical creation, and those listening to the doctrine are like a magical creation.

“Beings, gods, are like a dream and are like an illusion. Form, too, gods, is like a dream F.255.a and is like an illusion. Feeling, perception, volitional factors, and consciousness, gods, are like a dream and are like an illusion. The eyes, gods, are like a dream and are like an illusion, and similarly the ears, nose, tongue, body, and thinking mind are like a dream and are like an illusion. A form, gods, is like a dream and is like an illusion, and a sound, a smell, a taste, a feeling, and dharmas are like a dream and are like an illusion. Eye consciousness, eye contact, and the feeling that arises from the condition of eye contact are like a dream and are like an illusion. Similarly, ear … nose … tongue … body … and thinking-mind consciousness, thinking-mind contact, and the feeling that arises from the condition of thinking-mind contact are like a dream and are like an illusion.

“The perfection of giving is like a dream and is like an illusion, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are like a dream and are like an illusion.

“Inner emptiness is like a dream and is like an illusion, up to the emptiness that is the nonexistence of an intrinsic nature is like a dream and is like an illusion.

“The applications of mindfulness too are like a dream and are like an illusion, and the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are like a dream and are like an illusion.

“The result of stream enterer F.255.b is also like a dream and is like an illusion, and a stream enterer is also like a dream and is like an illusion. The result of once-returner and a once-returner, the result of non-returner and a non-returner, and the state of a worthy one and a worthy one are also like a dream and are like an illusion. A pratyekabuddha’s awakening is also like a dream and is like an illusion, and a pratyekabuddha is also like a dream and is like an illusion. Unsurpassed, perfect, complete awakening is also like a dream and is like an illusion, and buddhahood is also like a dream and is like an illusion.”

Then those gods asked venerable Subhūti, “Venerable monk Subhūti, is even buddhahood like a dream, like an illusion? Is nirvāṇa like a dream and like an illusion too?”

“Gods,” replied Subhūti, “I declare that even nirvāṇa is like a dream and is like an illusion, and if there is any dharma superior even to nirvāṇa, I declare that it too is like a dream and is like an illusion. And why? Gods, it is because a dream, an illusion, and nirvāṇa are not two and are not divided.”

Then venerable Śāripūtra, venerable Mahā­maudgalyāyana, venerable Mahākauṣṭhilya, venerable Mahākātyāyana, venerable Pūrṇa Maitrāyaṇī­putra, venerable Mahākāśyapa, and many thousands of bodhisattvas inquired of the venerable monk Subhūti, “Who will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private,^[377]F.256.a so not an object of speculative thought, so brilliant, so absolutely noble, and so much an object to be known by the learned and wise?”

Those great śrāvakas and great bodhisattvas having thus inquired, venerable Subhūti said to them, “Venerable Ones, bodhisattva great beings irreversible from awakening will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, so not an object of speculative thought, so brilliant, so absolutely noble, and so much an object to be known by the learned and wise. Persons^[378] who have seen the truths, or worthy ones with outflows dried up, or those who have completed their plan, or those who have served well the victors, or those whose wholesome roots have grown under many hundred millions of buddhas, or sons and daughters of good families who have been mentored by spiritual friends also will be the recipients of this perfection of wisdom so deep, so hard to behold, so hard to understand, so peaceful, so sublime, so subtle, so private, so not an object of speculative thought, so brilliant, so absolutely noble, so much an object to be known by the learned and wise.

“They will not construct the idea that form is empty, and they will not construct the idea that emptiness is form. They will not construct the idea that feeling … perception … volitional factors … and consciousness is empty, and they will not construct the idea that emptiness is consciousness. F.256.b

“They will not construct the idea that form is signless, and they will not construct the idea that signlessness is form. They will not construct the idea that feeling … perception … volitional factors … and consciousness is signless, they will not construct the idea that signlessness is consciousness.

“They will not construct the idea that form is wishless, and they will not construct the idea that wishlessness is form. They will not construct the idea that form does not arise, and they will not construct the idea that nonarising is form. They will not construct the idea that form does not stop, and they will not construct the idea that nonstopping is form. Similarly, they will not construct the idea that form is calm, is not calm, is isolated, and is not isolated.

“They will not construct the idea that feeling … perception … volitional factors … and consciousness is wishless, and they will not construct the idea that wishlessness is consciousness. Similarly, they will not construct the idea that it does not arise, does not stop, is calm, or is isolated. Similarly, they will not construct the idea that the constituents, sense fields, dependent origination, perfections, dharmas on the side of awakening, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, F.257.a meditative stabilizations, dhāraṇī gateways, and similarly, the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha are like that either.

“They will not construct the idea that the knowledge of all aspects is empty, and they will not construct the idea that emptiness is the knowledge of all aspects. They will not construct the idea that the knowledge of all aspects is signless, and they will not construct the idea that signlessness is the knowledge of all aspects. They will not construct the idea that the knowledge of all aspects is wishless, and they will not construct the idea that wishlessness is the knowledge of all aspects. They will not construct the idea that the knowledge of all aspects does not arise, does not stop, is calm, or is isolated.

“They will not construct the idea that the compounded element is empty, and they will not construct the idea that emptiness is the compounded element. They will not construct the idea that the compounded element is signless, F.257.b and they will not construct the idea that signlessness is the compounded element. They will not construct the idea that the compounded element is wishless, and they will not construct the idea that wishlessness is the compounded element. Similarly, they will not construct the idea the compounded element does not arise, does not stop, is calm, or is isolated.

“They will not construct the idea that the uncompounded element is empty, and they will not construct the idea that emptiness is the uncompounded element. They will not construct the idea that the uncompounded element is signless, and they will not construct the idea that signlessness is the uncompounded element. They will not construct the idea that the uncompounded element is wishless, and they will not construct the idea that wishlessness is the uncompounded element. Similarly, they will not construct the idea the uncompounded element does not arise, does not stop, is calm, or is isolated.

“Gods, in this way nobody will be a recipient of this perfection of wisdom that is so deep, so absolutely noble, so brilliant, and so much an object to be known by the learned and wise. And why? Because here no Dharma at all is pointed out, explained, or taught, and just as no Dharma at all is pointed out, explained, or taught, so too no being at all will be the recipient of it.”

Then venerable Śāriputra inquired of venerable Subhūti,^[379] “Is it not the case that in this perfection of wisdom the three vehicles—that is, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the perfect, complete Buddha Vehicle—are taught in detail? Is it not the case that the first production of the thought up until the tenth production of the thought are taught for the assistance of bodhisattva great beings? Is it not the case that the bodhisattva’s path is taught—that is, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers,F.258.a fearlessnesses, and detailed and thorough knowledges;up to the distinct attributes of a buddha? So, is it also not the case that bodhisattva great beings practicing the perfection of wisdom will miraculously take birth and appear? So, is it also not the case that they will become those whose clairvoyances naturally do not decline? Is it also not the case that those kinds of wholesome roots on account of which they pass, if they want to, from buddhafield to buddhafield and respect, revere, honor, and worship those lord buddhas—that such wholesome roots that bring that about will flourish? Is it not the case that they will not forget the stream of the Dharma they will listen to, right up until they fully awaken to unsurpassed, perfect, complete awakening? Is it not the case that by way of meditative absorption without distraction they will always be in meditative absorption?

And is it not the case that they will become those with an unimpeded confident readiness, an unbroken confident readiness, a meditatively absorbed confident readiness, an appropriate confident readiness, a connected confident readiness, a meaningful confident readiness, and a superior confident readiness that rises above all the world?”

“Exactly so, Venerable Śāriputra, exactly so,” replied Subhūti. “It is just as you say. In this perfection of wisdom the three vehicles—that is, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the perfect, complete Buddha Vehicle—are taught in detail. Connect this in the same way, up to it is taught for the assistance of bodhisattva great beings that they will become those with a superior F.258.b confident readiness that rises above all the world. And it is taught, furthermore, by way of not apprehending anything. It is taught by way of not apprehending what? It is taught by way of not apprehending a self, up to by way of not apprehending one who knows and one who sees; by way of not apprehending form; by way of not apprehending feeling, perception, volitional factors, or consciousness; by way of not apprehending the eyes; by way of not apprehending the ears, nose, tongue, body, or thinking mind; by way of not apprehending the earth element, water element, fire element, wind element, space element, or consciousness element; by way of not apprehending the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom; by way of not apprehending inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; by way of not apprehending the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or eightfold noble path; and by way of not apprehending the ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha, up to by way of not apprehending the knowledge of all aspects.”

Venerable Śāriputra then asked venerable Subhūti, “In this perfection of wisdom, why are the three vehicles taught in detail by way of not apprehending anything, up to why F.259.a is it taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world by way of not apprehending anything?”

Subhūti replied, “Venerable Śāriputra, it is because of inner emptiness that the three vehicles are taught in detail by way of not apprehending anything. It is because of outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature that the three vehicles are taught in detail by way of not apprehending anything. Up to it is because of inner emptiness that it is taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world. It is because of outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature that it is taught for the assistance of bodhisattva great beings that they will become those with a superior confident readiness that rises above all the world.”

Chapter 24: Unlimited

Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in F.259.b order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahā­rājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.

Then it occurred to the elder Subhūti to think, “I have never before in all the abodes of the gods seen flowers issue forth like these the gods have strewed. These flowers the gods have strewed have not grown on branches, have not grown in water, and have not grown in meadows. These flowers have been magically created. These flowers the gods have strewed are mind made; they have not grown on branches.”

Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, these flowers are not mind made, F.260.a and they have not grown on branches; these flowers have not come about.”

Subhūti said, “Kauśika, you say, ‘These flowers are not mind made, have not grown on branches; these flowers have not come about.’ What have not come about, Kauśika, are not flowers.”

Śatakratu then asked, “Venerable monk Subhūti, is it just these passing flowers that have not come about, or has form also not come about, and have feeling, perception, volitional factors, and consciousness also not come about?”

“Kauśika,” replied Subhūti, “it is not just these passing flowers that have not come about. Kauśika, form also has not come about, and what has not come about is not form. Kauśika, feeling … perception … volitional factors … and consciousness has not come about, and what has not come about is not consciousness.

“Kauśika, the eyes have not come about, and what have not come about are not the eyes. Kauśika, the ears … the nose … the tongue … the body … and the thinking mind has not come about, and what has not come about is not thinking mind.

“Kauśika, the earth element has not come about, and what has not come about is not the earth element. Kauśika, the water element … the fire element … the wind element … the space element … and the consciousness element has not come about, and what has not come about is not the consciousness element. F.260.b

“Kauśika, the perfection of giving has not come about, and what has not come about is not the perfection of giving. Kauśika, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom has not come about, and what has not come about is not the perfection of wisdom.

“Kauśika, inner emptiness has not come about, and what has not come about is not inner emptiness. Kauśika, up to the emptiness that is the nonexistence of an intrinsic nature has not come about, and what has not come about is not the emptiness that is the nonexistence of an intrinsic nature.

“Kauśika, the applications of mindfulness have not come about, and what have not come about are not the applications of mindfulness. Similarly, Kauśika, the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the eightfold noble path has not come about, and what has not come about is not the eightfold noble path. Similarly, Kauśika, the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha have not come about, and what have not come about are not the buddhadharmas.

“Kauśika, the result of stream enterer has not come about, and what has not come about is not the result of stream enterer. Kauśika, the result of once-returner … the result of non-returner … the state of a worthy one … and the state of a pratyekabuddha has not come about, and what has not come about is not the state of a pratyekabuddha.

“Kauśika, all-knowledge … the knowledge of path aspects … F.261.aup to the knowledge of all aspects has not come about, and what has not come about is not the knowledge of all aspects.

“Kauśika, a stream enterer … a once-returner … a non-returner … a worthy one … a pratyekabuddha … and a tathāgata, worthy one, perfectly complete buddha has not come about, and what has not come about is not a tathāgata, worthy one, perfectly complete buddha.”

Then it occurred to Śatakratu, head of the gods, to think, “Yes! The elder Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”

Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”

Śatakratu, head of the gods, then asked the Lord, “How does the elder Subhūti not contradict designation and give instruction in the true nature of dharmas?”

“Kauśika,” the Lord replied, “form is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti gives instruction in it without contradicting it. Kauśika, feeling … perception … volitional factors … and consciousness is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti does not contradict it and gives instruction in the true nature of dharmas. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict.

“Similarly, Kauśika, the constituents and sense fields; and similarly, the perfection of giving … F.261.b the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom … ; and similarly, inner emptiness … up to the emptiness that is the nonexistence of an intrinsic nature … ; and similarly, the applications of mindfulness … the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the eightfold noble path … the ten powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha … ; and similarly, the result of stream enterer … the result of once-returner … the result of non-returner … the state of a worthy one … and the state of a pratyekabuddha … ; and similarly, a stream enterer is a mere designation. Kauśika a once-returner … a non-returner … a worthy one … a pratyekabuddha … and a tathāgata, worthy one, perfectly complete buddha is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti, while giving instruction, does not contradict it. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict. Therefore, Kauśika, Subhūti does not contradict designation and he gives instruction in the true nature of dharmas.”

Subhūti then said, “Exactly so, Kauśika, it is exactly as the Lord has taught—all dharmas are mere designations. Kauśika, bodhisattva great beings, having thus understood how all dharmas are mere designations, should train in the perfection of wisdom.

“Kauśika, bodhisattva great beings training like that F.262.a do not train in form, and they do not train in feeling, perception, volitional factors, or consciousness. And why? Because they do not see the form in which they train, and they do not see the feeling, perception, volitional factors, or consciousness in which they train.

“Kauśika, bodhisattva great beings training like that do not train in the perfection of giving. And why? Because they do not see the perfection of giving in which they train. Similarly, they do not train in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom. And why? Because they do not see the perfection of wisdom in which they train.

“They also do not train in inner emptiness, up to they do not train in the emptiness that is the nonexistence of an intrinsic nature. And why? Because they do not see the inner emptiness in which they train, up to they do not see the emptiness that is the nonexistence of an intrinsic nature.

“They also do not train in the applications of mindfulness. They also do not train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, up to or eighteen distinct attributes of a buddha. They do not train in the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha. They do not train F.262.b in the knowledge of all aspects. And why? Because they do not see, up to the knowledge of all aspects in which they train.”

Then Śatakratu, head of the gods, inquired of venerable Subhūti, “Venerable monk Subhūti, why do bodhisattva great beings not see form, and why do bodhisattva great beings not see feeling, perception, volitional factors, or consciousness? Similarly, why do they not see the constituents, sense fields, dependent originations, perfections, emptinesses, or the dharmas on the side of awakening? Why do they not see the ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha? Why do they not see … up to the knowledge of all aspects?”

“Kauśika,” replied Subhūti, “it is because form is empty of form, and feeling … perception … volitional factors … and consciousness is empty of consciousness. Similarly, the constituents … the sense fields … the dependent originations … the perfections … the emptinesses … and the dharmas on the side of awakening are empty of the dharmas on the side of awakening. The ten powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha are empty of the distinct attributes of a buddha. Up to the knowledge of all aspects is empty of the knowledge of all aspects.

“And why? Kauśika, it is because the emptiness of form does not train in the emptiness of form, up to the emptiness of the knowledge of all aspects does not train in the emptiness of the knowledge of all aspects.

“Kauśika, F.263.a those who do not train in emptiness train in emptiness without making a division into two. They train in the emptiness of form without making a division into two. Similarly, they train in … up to the knowledge of all aspects without making a division into two.

“Kauśika, those who train in the emptiness of form without making a division into two, and those who train in … up to in the knowledge of all aspects^[380] without making a division into two, train in the perfection of giving without making a division into two. Similarly, they train in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom without making a division into two.

“They train in inner emptiness without making a division into two. They train in the emptiness that is the nonexistence of an intrinsic nature without making a division into two.

“They train in the applications of mindfulness without making a division into two. They train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path without making a division into two. They train in the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha without making a division into two. They train in the result of stream enterer without making a division into two. They train in the result of once-returner, result of non-returner, state of a worthy one, state of a pratyekabuddha, buddhahood, and the knowledge of all aspects without making a division into two.

“Those who train in buddhahood and the knowledge of all aspects without making a division into two train in countless, infinite buddhadharmas.

“Those who train in countless, infinite buddhadharmas do not train in order to increase F.263.b or decrease form, and they do not train in order to increase or decrease feeling, perception, volitional factors, or consciousness. Similarly, they do not train in order to increase or decrease the constituents and sense fields, do not train in order to increase or decrease the dependent originations, do not train in order to increase or decrease the perfection of giving, and do not train in order to increase or decrease the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. They do not train in order to increase or decrease the applications of mindfulness. Similarly, they do not train in order to increase or decrease the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path. They do not train in order to increase or decrease inner emptiness, do not train in order to increase or decrease … up to the emptiness that is the nonexistence of an intrinsic nature. They do not train in order to increase or decrease the ten powers, fearlessnesses, detailed and thorough knowledges, or knowledge of all aspects.

“Those who do not train in order to increase or decrease form, up to do not train in order to increase or decrease the knowledge of all aspects are those who do not train in order to get hold of or get rid of form; who do not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and, similarly, who do not train in order to get hold of and get rid of … up to the knowledge of all aspects.” F.264.aB20

Śāriputra then asked, “Venerable Subhūti, why do bodhisattva great beings not train in order to get hold of or get rid of form; not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and similarly, not train in order to get hold of or get rid of … up to the knowledge of all aspects?”

“Venerable Śāriputra,” replied Subhūti, “it is because there is no getting hold of form. And why? Because, based on inner emptiness,^[381]form does not get hold of form. Venerable Śāriputra, there is no getting hold of feeling … perception … volitional factors … or consciousness, either. And why? Because, based on inner emptiness, consciousness does not get hold of consciousness. Venerable Śāriputra, similarly, there is no getting hold of … up to the knowledge of all aspects. And why? Because, based on inner emptiness and outer emptiness, the knowledge of all aspects does not get hold of the knowledge of all aspects. Venerable Śāriputra, bodhisattva great beings thus training in the perfection of wisdom F.264.b by way of not getting hold of all dharmas will go forth to the knowledge of all aspects.”

“Venerable Subhūti, will bodhisattva great beings training thus, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?” asked Śāriputra.

“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training thus will, having trained in the perfection of wisdom by way of not getting hold of all dharmas, go forth to the knowledge of all aspects.”

“Venerable Subhūti, how will bodhisattva great beings thus training, having trained not in order to get hold of, and not in order to get rid of, all dharmas, go forth to the knowledge of all aspects?” asked Śāriputra.

“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training in the perfection of wisdom do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of form. And why? Because, Venerable Śāriputra, form does not exist through an intrinsic nature of form. Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of feeling … perception … volitional factors … or consciousness. And why? Because, Venerable Śāriputra, consciousness does not exist through an intrinsic nature of consciousness.

“Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of the constituents … the sense fields … the dependent originations … the perfections … the dharmas on the side of awakening … all the emptinesses … the powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the eighteen distinct attributes of a buddha … or the knowledge of all aspects. And why? F.265.a Because, Venerable Śāriputra, the knowledge of all aspects does not exist through an intrinsic nature of the knowledge of all aspects.

“Venerable Śāriputra, bodhisattva great beings thus training in the nonproduction and nonstopping, nonacceptance and nonrejection, nondefilement and nonpurification, and nondecrease and nonincrease of all dharmas will, training in the perfection of wisdom by way of not training and not going forth, go forth to the knowledge of all aspects.”

Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, where should you look for the perfection of wisdom?”

“Kauśika,” replied Śāriputra, “you should look for the perfection of wisdom in Subhūti’s chapter.”

Śatakratu, head of the gods, then asked venerable Subhūti, “Venerable monk Subhūti, is it through your noble might, is it through your sustaining power that the noble Śāriputra has said, ‘Kauśika, you should look for the perfection of wisdom in Subhūti’s chapter’?”

“Kauśika, this is not my sustaining power, it is not my might,” replied Subhūti.

“Well then, venerable monk Subhūti, whose sustaining power, whose might is it?” asked Śatakratu.

“Kauśika, this is the Tathāgata’s sustaining power, it is the Tathāgata’s might,” replied Subhūti.

Śatakratu then asked, “Venerable monk Subhūti, given that all dharmas are without anything that sustains them, why do you say ‘this is the Tathāgata’s sustaining power, it is the Tathāgata’s might’?”

“Exactly so, Kauśika, exactly so!” replied Subhūti. “The Tathāgata cannot be apprehended in the true nature of dharmas that is without anything that sustains it, F.265.b nor can the Tathāgata be apprehended elsewhere than the true nature of dharmas that is without anything that sustains it. The true nature of dharmas that is without anything that sustains it cannot be apprehended in the Tathāgata, nor can the true nature of dharmas that is without anything that sustains it be apprehended elsewhere than the Tathāgata.

“Also, the Tathāgata cannot be apprehended in suchness, and suchness cannot be apprehended in the Tathāgata.^[382] The Tathāgata cannot be apprehended in the suchness of form, and the suchness of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of form, and the true dharmic nature of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the suchness of feeling … perception … volitional factors … or consciousness, and the suchness of consciousness cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of consciousness, and the true dharmic nature of consciousness cannot be apprehended in the Tathāgata.

“Similarly, the Tathāgata cannot be apprehended in the suchness of the constituents, the sense fields, the dependent originations, the perfections, all the emptinesses, the dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, up to or the knowledge of all aspects, and the suchness of … up to the knowledge of all aspects cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of … up to the knowledge of all aspects, and the true dharmic nature of … up to the knowledge of all aspects cannot be apprehended in the Tathāgata.

“And why? Kauśika, it is because the true dharmic nature of the Tathāgata F.266.a is not conjoined with or disjoined from the true dharmic nature of form. Kauśika, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the true dharmic nature of form. It is not conjoined with or disjoined from something other than the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from the suchness of form. It is not conjoined with or disjoined from the suchness of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the suchness of form. It is not conjoined with or disjoined from something other than the suchness of feeling, perception, volitional factors, and consciousness.

“Similarly, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of … up to the knowledge of all aspects; it is not conjoined with or disjoined from the suchness of … up to the knowledge of all aspects; it is not conjoined with or disjoined from something other than the true dharmic nature of … up to the knowledge of all aspects; and it is not conjoined with or disjoined from something other than the suchness of … up to the knowledge of all aspects.

“Thus, Kauśika, not conjoined with and not disjoined from all dharmas^[383]—this is its might, this is its sustaining power, by way of no sustaining power.

“Kauśika, you asked, ‘Where should bodhisattva great beings look for the perfection of wisdom?’ Kauśika, they should not look for it in form, and they should not look for it F.266.b elsewhere than form. They should not look for it in feeling … perception … volitional factors … or consciousness, and they should not look for it elsewhere than consciousness. And why? Kauśika, it is because all dharmas—the perfection of wisdom, form, and feeling, perception, volitional factors, and consciousness—are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.

“Furthermore, Kauśika, bodhisattva great beings should not look for the perfection of wisdom in the constituents … the sense fields … or the dependent originations. They should not look for it elsewhere than dependent originations. They should not look for it in the perfections … all the emptinesses … the dharmas on the side of awakening … the ten tathāgata powers … the fearlessnesses … the detailed and thorough knowledges … the eighteen distinct attributes of a buddha … up to the knowledge of all aspects. They should not look for it elsewhere than the knowledge of all aspects.

“And why? Kauśika, it is because the perfection of wisdom, the knowledge of all aspects, and the looking—all these dharmas are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.

“And why? Kauśika, it is because form is not the perfection of wisdom, and there is no perfection of wisdom other than form. Similarly, feeling … perception … volitional factors … and consciousness F.267.a is not the perfection of wisdom, and there is no perfection of wisdom other than consciousness. Similarly, up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects.

“Similarly, the suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The suchness of feeling … perception … volitional factors … and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of consciousness. The suchness of … up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects.

“The true dharmic nature of form is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form. The true dharmic nature of feeling … perception … volitional factors … and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of consciousness. The true dharmic nature of … up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.

“And why? Kauśika, it is because all these dharmas do not exist and cannot be apprehended. And given that all dharmas thus do not exist and cannot be apprehended, form is therefore not the perfection of wisdom, and there is no perfection of wisdom other than form. The suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The true dharmic nature of formF.267.b is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form.

Connect this in the same way with the knowledge of all aspects is therefore not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects. The suchness of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects. The true dharmic nature of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.”

Then Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners … non-returners … and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings F.268.a to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.”

“Exactly so, Kauśika, exactly so!” agreed Subhūti. “This perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners … non-returners … and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.

“And why? Because, Kauśika, this perfection of bodhisattva great beings is great because of the greatness of form. And why? Because, Kauśika, you cannot apprehend a prior limit of form, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, F.268.b this perfection of bodhisattva great beings is great because of the greatness of feeling … perception … volitional factors … and consciousness. And why? Because, Kauśika, you cannot apprehend a prior limit of consciousness, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, connect this in the same way with each, up to this perfection of bodhisattva great beings is great because of the greatness of the knowledge of all aspects. And why? Because, Kauśika, you cannot apprehend a prior limit of the knowledge of all aspects, you cannot apprehend a later limit, and you cannot apprehend a middle.

“Kauśika, because of this one of many explanations, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great.

“Kauśika, this perfection of bodhisattva great beings is immeasurable because form is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of form. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of form. Form is immeasurable because space is immeasurable. This perfection of bodhisattva great beings is immeasurable because form is immeasurable. Connect this in the same way with each, up to this perfection of bodhisattva great beings is immeasurable because the knowledge of all aspects is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of the knowledge of all aspects. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of the knowledge of all aspects. The knowledge of all aspects is immeasurable because space is immeasurable. This perfection of wisdom of bodhisattva great beings F.269.a is immeasurable because the knowledge of all aspects is immeasurable.

“Kauśika, because of this one of many explanations this perfection of bodhisattva great beings is immeasurable.

“Kauśika, this perfection of bodhisattva great beings is infinite because form is infinite. And why? Because, Kauśika, form cannot be given a size. For example, Kauśika, space cannot be given a size either, and similarly form cannot be given a size. Form cannot be given a size because space cannot be given a size. This perfection of bodhisattva great beings cannot be given a size because form cannot be given a size. And similarly, up to this perfection of bodhisattva great beings is infinite because the knowledge of all aspects is infinite. For example, Kauśika, space cannot be given a size either, and similarly the knowledge of all aspects cannot be given a size. The knowledge of all aspects cannot be given a size because space cannot be given a size. This perfection of wisdom of bodhisattva great beings cannot be given a size because the knowledge of all aspects cannot be given a size.

“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite.

“Kauśika, this perfection of bodhisattva great beings is unlimited because form is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of form. Kauśika, this perfection of bodhisattva great beings is unlimited because feeling … perception … volitional factors … F.269.b and consciousness is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of consciousness. Kauśika, connect this in the same way for each, up to this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of the knowledge of all aspects.

“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite because form is unlimited, up to because the knowledge of all aspects is unlimited.

“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the objective support is unlimited.”

The head of the gods then asked, “Venerable monk Subhūti, how is it so that this perfection of bodhisattva great beings is unlimited because the objective support is unlimited?”

“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited.

“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the dharmas that are objective support are unlimited.”

The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because the dharmas that are objective support are unlimited?”

“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the dharma-constituent is unlimited.

“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because suchness as objective support is unlimited.”

The head of the gods then asked, F.270.a “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because suchness as objective support is unlimited?”

“Kauśika, it is like this,” replied Subhūti. “The objective support is unlimited because suchness is unlimited. Suchness is unlimited because the objective support is unlimited. So, Kauśika, this—namely, the perfection of bodhisattva great beings—is unlimited because the objective support that is suchness is unlimited.

“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because beings are unlimited.”

The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because beings are unlimited?”

“What do you think, Kauśika, about this word—that is, being—that is said again and again: what dharma is it for?” asked Subhūti in return.

The head of the gods replied, “Venerable monk Subhūti, this—that is, the word being—that is said again and again is not a word for a dharma, and it is not a word for a nondharma. It is a name plucked out of thin air; it is given as a designation without any real basis, and it is given as a designation without any objective support.”

“What do you think, Kauśika,” asked Subhūti, “has there been any elucidation of a being in this perfection of wisdom?”

“No there has not, venerable monk Subhūti,” answered the head of the gods.

Subhūti then asked, “Kauśika, where there has been no elucidation of a being, where will there be the limitlessness of a being? Kauśika, if a tathāgata, worthy one, perfectly complete buddha remaining for as many eons as there are sand particles in the Gaṅgā River were to say the word being again and again, what do you think, Kauśika, F.270.b would any being at all have been born or ceased there?”

“No, venerable monk Subhūti,” answered the head of the gods. “And why? Because beings are pure from the beginning.”

“Kauśika,” said Subhūti, “from this one of many explanations you should know this perfection of bodhisattva great beings is unlimited because beings are unlimited.”

Chapter 25: Second Śatakratu

The women and men and masses of seers, together with the gods—those with the Indras,^[384] those with the Brahmās, and those with the Prajāpatis as their leaders—cried out three times cries of delight in the Dharma that the elder Subhūti, through the might of the Tathāgata, through the sustaining power of the Tathāgata, had pointed out, taught, thrown light on, and illuminated: “Ah! How well it has been explained. Ah! How well this Dharma has been explained. Ah! How well the true dharmic nature of this Dharma has been explained.” And they said, “Lord, we shall treat those bodhisattva great beings who do not become separated from the perfection of wisdom, who do not apprehend any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, but still make known the presentation of the three vehicles—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas—exactly like tathāgatas.”

Then the Lord said to those gods, “Exactly so, gods, exactly so. It is exactly as you say. Without apprehending any dharma, be it form, or feeling, or perception, or volitional factors, or consciousness, up to or the knowledge of all aspects, F.271.a still they make known a presentation of the three vehicles—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas. Gods, you should treat those bodhisattva great beings who do not become separated from the perfection of wisdom, by way of not apprehending anything, exactly like tathāgatas.

“And why? It is because all three vehicles—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle—are expounded in detail in this perfection of wisdom, but without apprehending the Tathāgata as other than the perfection of giving; without apprehending the Tathāgata as other than the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; without apprehending the Tathāgata as other than inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; without apprehending the Tathāgata as other than the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; without apprehending the Tathāgata as other than the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha; and without apprehending the Tathāgata as other than … up to the knowledge of all aspects.

“Gods, it is because bodhisattva great beings train in all those dharmas, the perfection of giving and so on, and because they train in … up to the knowledge of all aspects, that you, gods, should therefore call those bodhisattva great beings, F.271.b practicing without becoming separated from the perfection of wisdom, just tathāgatas.

“When I was staying in the center of commerce in the center of an empire called Padmāvatī, in the presence of the tathāgata, worthy one, perfectly complete buddha Dīpaṃkara, and I was, by way of not apprehending anything, inseparable from the perfection of giving; inseparable from the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; inseparable from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; inseparable from the applications of mindfulness; inseparable from the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and inseparable from the four concentrations, the four immeasurables, the four formless absorptions, all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, great compassion, and infinite other buddhadharmas, at that time, gods, that tathāgata, worthy one, perfectly complete buddha Dīpaṃkara prophesied my unsurpassed, perfect, complete awakening: ‘You, brahmin student, in the future after incalculable eons have passed, in the Fortunate Age, right in this world system, will become the tathāgata, worthy one, perfectly complete buddha called Śākyamuni, perfect in knowledge and conduct, a sugata, a knower of worlds, a driver of persons to be tamed, unsurpassed, a teacher of gods and humans, F.272.a a buddha, a lord.’ ”

Then those gods said to the Lord, “It is amazing, Lord, the extent to which this perfection of wisdom of the bodhisattva great beings is favorable to the knowledge of all aspects through not getting hold of or rejecting form; through not getting hold of or rejecting feeling, perception, volitional factors, or consciousness; up to through not getting hold of or rejecting the knowledge of all aspects.”

Then the Lord, knowing the four retinues of monks, nuns, laymen, and laywomen, the bodhisattva great beings, the Four Mahārājas and the Cāturmahā­rājika gods,up to the Akaniṣṭha class of gods were assembled and seated, taking them all as witnesses, said to Śatakratu, head of the gods, “Kauśika, the Māras or the Māra class of gods will find no way to infiltrate any bodhisattva great being, or any monk, nun, layman, or laywoman, or any son of a good family or daughter of a good family, or any god or goddess who takes up, bears in mind, reads out loud, masters, cultivates, illuminates for others, or properly pays attention to this perfection of wisdom without becoming separated from the thought of the knowledge of all aspects. And why? Because those sons of a good family and those daughters of a good family will have made just the emptiness of form into a good sustainable position,^[385]F.272.b and they will have made just the emptiness of feeling, perception, volitional factors, and consciousness into a good sustainable position. And why? Because emptiness finds no way to infiltrate emptiness, signlessness finds no way to infiltrate signlessness, and the wishlessness finds no way to infiltrate wishlessness. Similarly, it is because those sons of a good family and those daughters of a good family will have made just the emptiness of … up to the knowledge of all aspects into a good sustainable position. And why? Because emptiness finds no way to infiltrate emptiness, signlessness finds no way to infiltrate signlessness, and wishlessness finds no way to infiltrate wishlessness. And why? Because they have no intrinsic nature with which they might infiltrate, where infiltration might take place, and into which infiltration might take place.

“Kauśika, humans and nonhumans too find no way to infiltrate those sons of a good family or daughters of a good family. And why? Because those sons of a good family and daughters of a good family have become very habituated to love, compassion, joy, and equanimity.

“Kauśika, those sons of a good family or those daughters of a good family will not die in a distressed state. And why? Because those sons of a good family or daughters of a good family practicing the perfection of giving have attended on all beings, serving them perfectly.

“Kauśika, those Cāturmahā­rājika gods included in the great billionfold world system, and those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Ābhāsvara, F.273.a Śubhakṛtsna, and Bṛhatphala gods who have produced the thought of unsurpassed, perfect, complete awakening—those gods who have not heard, not taken up, not borne in mind, not mastered, and not properly paid attention to the perfection of wisdom—are gods who should, without being separated from the thought of the knowledge of all aspects, listen, take up, bear in mind, read aloud, master, and properly pay attention to it.

“Furthermore, Kauśika, those sons of a good family or those daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom without being separated from the thought of the knowledge of all aspects—they, Kauśika, whether they stay in an abandoned house, whether they stay in the open air, or whether they have gone the wrong way, do not get scared or petrified. And why? Because those sons of a good family or daughters of a good family have become very habituated to inner emptiness by way of not apprehending anything, have become very habituated to outer emptiness by way of not apprehending anything, up to have become very habituated to the emptiness that is the nonexistence of an intrinsic nature by way of not apprehending anything.”

Then the Cāturmahā­rājika gods, the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin, up to the Śuddhāvāsa class of gods, as many as are stationed in the great billionfold world system, said to the Lord, “We too will constantly and always arrange for the guarding, protection, and safekeeping of those sons of a good family and daughters of a good family who, without being separated from the thought of the knowledge of all aspects, believe in, take up, bear in mind, F.273.b read aloud, master, and properly pay attention to just this deep perfection of wisdom. And why? Because, Lord, it is thanks to bodhisattva great beings that the hells, the animal world, and the world of Yama are brought to an end, and that all poor gods, all poor humans, all the plagues of famines, all the plagues of headaches, and all hardships and troubles are brought to an end; it is thanks to bodhisattva great beings that the ten wholesome actions appear in the world, and the four concentrations, four immeasurables, four formless absorptions, perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, perfection of wisdom, inner emptiness and … up to the emptiness that is the nonexistence of an intrinsic nature appear in the world; and it is thanks to bodhisattva great beings that the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, eightfold noble path, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, up to the knowledge of all aspects appear in the world.

“Furthermore, Lord, it is thanks to bodhisattva great beings that great sāla tree–like royal families F.274.a appear in the world, great sāla tree–like brahmin families appear in the world, great sāla tree–like business families appear in the world, wheel-turning emperor families appear in the world, Cāturmahā­rājika gods appear in the world, up to and the Akaniṣṭha class of gods appears in the world.

“Furthermore, Lord, it is thanks to bodhisattva great beings that the result of stream enterer appears in the world; that stream enterers appear in the world; that the result of once-returner and once-returners, the result of non-returner and non-returners, and the state of a worthy one and worthy ones appear in the world; and that their own awakening and pratyekabuddhas appear in the world.

“It is thanks to bodhisattva great beings that bringing beings to maturity appears in the world; that the purification of a buddhafield appears in the world; that tathāgatas, worthy ones, perfectly complete buddhas appear in the world; that turning the wheel of Dharma appears in the world; and that the Buddha Jewel appears in the world, the Dharma Jewel appears in the world, and the Saṅgha Jewel appears in the world.

“Lord, because of this one of many explanations, the world with its gods, humans, and asuras will arrange for the guarding, protection, and safekeeping of bodhisattva great beings.”

Then the Lord said to Śatakratu, head of the gods, “It is exactly so, Kauśika, exactly so. It is thanks to bodhisattva great beings that the hells, the animal world, F.274.b and the world of Yama are brought to an end, and similarly, up to that the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel appear in the world. Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings. Kauśika, those who have it in mind to show respect for, demonstrate reverence for, show honor to, and worship me should have it in mind to show respect for, demonstrate reverence for, show honor to, and worship bodhisattva great beings. Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings.

“To illustrate, Kauśika, if this great billionfold world system were filled with śrāvakas and pratyekabuddhas like a thicket of sugarcane, or a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of rushes, or a thicket of rice, or a thicket of sesame, and were a certain son of a good family or daughter of a good family to show respect for, demonstrate reverence for, show honor to, and worship them for as long as they lived with all they required, still, were someone to show respect for, demonstrate reverence for, show honor to, and worship just a single bodhisattva who had produced the first thought of awakening and was not separated from the six perfections, then just that would produce much greater merit than the former. And why? Kauśika, it is because it is not thanks to śrāvakas or pratyekabuddhas that bodhisattva great beings F.275.a and tathāgatas, worthy ones, perfectly complete buddhas appear in the world; rather, it is thanks to the bodhisattva great beings that śrāvakas and pratyekabuddhas and tathāgatas, worthy ones, perfectly complete buddhas appear in the world. Therefore, Kauśika, the world with its gods, humans, and asuras should constantly and always show respect for, demonstrate reverence for, show honor to, worship, and arrange for the guarding, protection, and safekeeping of bodhisattva great beings.”

Chapter 26: Getting Hold

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how these bodhisattva great beings who have taken up or borne in mind or read aloud or mastered or properly paid attention to this perfection of wisdom in this very life get hold of good qualities; how they bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield in order to attend on the lord buddhas; how, if they still want to revere, demonstrate reverence for, show honor to, and worship those lord buddhas on account of wholesome roots, those wholesome roots establish it accordingly; how they go into the presence of those lord buddhas and listen to the Dharma; how they never forget their Dharma right up until they fully awaken to unsurpassed, perfect, complete awakening;F.275.b how they take possession of a perfect family, perfect celebrity,^[386] a perfect life, a perfect retinue, perfect major marks, perfect radiance, perfect eyes, a perfect voice, perfect concentration, and perfect dhāraṇī; how they go from world system to world system where the lord buddhas have not appeared and with skillful means magically produce themselves in the shape a buddha assumes; how they speak in praise of the perfection of giving and speak in praise of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; how they speak in praise of inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature; how they speak in praise of the concentrations, speak in praise of the immeasurables and formless absorptions, speak in praise of the applications of mindfulness, and speak in praise of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how they speak in praise of the ten powers, fearlessnesses, detailed and thorough knowledges,up to the eighteen distinct attributes of a buddha; and how with skillful means they tame beings in the three vehicles—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle—teaching them the Dharma.”

Then Śatakratu, head of the gods, also said to the Lord, F.276.a “It is amazing, Lord, how these bodhisattva great beings who have taken possession of this perfection of wisdom have also taken possession of all the five other perfections as well and, similarly, how they have taken possession of all the dharmas on the side of awakening, all the meditative stabilizations, all the dhāraṇī gateways, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, up to and the eighteen distinct attributes of a buddha; how they have taken possession of the result of stream enterer and how they have taken possession of the result of once-returner, result of non-returner, state of a worthy one, a pratyekabuddha’s awakening, up to and the knowledge of all aspects; and how, Lord, those who have taken possession of this perfection of wisdom have taken possession of all the buddhadharmas.”

Then the Lord said to Śatakratu, head of the gods, “It is exactly so, Kauśika, exactly so. By taking possession of this perfection of wisdom they have also taken possession of all the other five perfections as well, and similarly have taken possession of … up to the knowledge of all aspects.

“Furthermore, Kauśika, listen well and hard and pay attention, and I will explain to you the good qualities that sons of a good family and daughters of a good family will obtain in this very life if they have taken up, borne in mind, read aloud, mastered, and properly paid attention to this perfection of wisdom.”

“I will do so, Lord,” said Śatakratu, head of the gods, and he listened to the Lord.

The Lord said,F.276.b “Even if certain tīrthika religious mendicants, Māras, gods of the Māra class, or persons with unfounded conceit want to fight, want to dissuade, want to argue with, or want to contradict bodhisattva great beings, or sons of a good family or daughters of a good family, their wish to fight, wish to dissuade, wish to argue, and wish to contradict die down extremely quickly, and the intentions of those who want to fight, want to dissuade, want to argue, and want to contradict are not fulfilled. And why? Kauśika, it is because bodhisattva great beings practicing for a long time the perfection of giving, practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom always forsake those inner and outer dharmas on account of which beings for a long time have been fighting, dissuading, arguing, and contradicting, and they have established them in the perfection of giving. It is because bodhisattva great beings always forsake those inner and outer dharmas on account of which beings for a long time have been immoral, and have established beings in the perfection of morality; it is because bodhisattva great beings always forsake those inner and outer dharmas on account of which beings for a long time have been battling, fighting, and arguing, and they have established beings in the perfection of patience; it is because bodhisattva great beings always forsake those inner and outer dharmas F.277.a on account of which beings for a long time have become lazy, and they have established beings in the perfection of perseverance; it is because bodhisattva great beings always forsake those inner and outer dharmas on account of which beings for a long time have become distracted, and they have established beings in the perfection of concentration; and it is because bodhisattva great beings always forsake those inner and outer dharmas on account of which beings for a long time have become intellectually confused, and they have established beings in and inspired them to take up the perfection of wisdom.

“Bodhisattva great beings, after having removed with skillful means attachment, rage, and obsession—the attachment, rage, and obsession on account of which beings have streamed through cyclic existences for a long time—have established them in and inspired them to take up the four concentrations; have inspired them to take up the four immeasurables and formless absorptions; have established them in and inspired them to take up the four applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, the eightfold noble path, the three emptiness, signless, and wishless gateways to liberation, the meditative stabilizations, and the dhāraṇī gateways; have established them in and inspired them to take up the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; and have established them in and inspired them to take up the result of stream enterer, the result F.277.b of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening. Because of this, Kauśika, when bodhisattva great beings practice a bodhisattva’s practice, all of these good qualities and benefits will come about in this very life, and in a future life they will fully awaken to unsurpassed, perfect, complete awakening, turn the wheel of the Dharma, and, having established beings as they vowed to do, enter into complete nirvāṇa, into the element of nirvāṇa without any aggregates left behind. These, Kauśika, are the good qualities and benefits that will come about in a future life.

“Furthermore, Kauśika, on that place on the earth where a son of a good family or a daughter of a good family will take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, there on that place on the earth different tīrthika religious mendicants, Māras, gods of the Māra class, or persons with unfounded conceit cannot cause any disturbance in order to fight, argue against it, contradict it, or make it die out.

“On top of that, such good qualities and benefits as these will come about for them as well: by listening to this perfection of wisdom they will gradually go forth by way of the three vehicles and bring an end to suffering.

“To illustrate, Kauśika, there is a medicinal herb called maghī that gives relief from all poisons. In regard to this, a poisonous snake, a living thing seized with hunger, seeking food, sees some living creature. It wants to eat that creature and pursues that creature, following after it. Then that creature, scared out of its wits, terrified of dying, F.278.a runs to where there is the medicinal herb called maghī, and that poisonous snake, having sensed the smell of that medicinal herb, turns back. And why? Because such are the medicinal properties of that maghī herb that it suppresses all the venom of the poisonous snake. Kauśika, such is the power of the medicinal herb called maghī. Similarly, Kauśika, if any son of a good family or daughter of a good family takes up or bears in mind or reads out loud or masters or properly pays attention to this perfection of wisdom, even though fighting, dissuading, arguing, or contradicting it might happen, still, because of the grandeur of the perfection of wisdom and the power of the perfection of wisdom, it is calmed and dies down extremely quickly. Wherever they arise they die down right there, and they do not increase.

“And why? Kauśika, it is because this perfection of wisdom is something that calms down all wrong unwholesome dharmas; it is not something that increases them. Which wrong unwholesome dharmas does it calm down and not increase? It calms down and does not increase these: greed, hatred, confusion, ignorance, volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence,birth, and old age and death, pain, lamentation, suffering, mental anguish, and grief—simply this great heap of suffering. It calms down and does not increase obscurations, hindrances, attachments, proclivities, snares, the view of a self, and the view of a being, of a living being, of a person,up to the view of one who knows and of one who sees, the view of permanence, the view of annihilation, the view of existence, and the view of nonexistence,up to every instance of a view,F.278.b as well as envy, immorality, malice, laziness, distraction, and intellectual confusion; the perception of permanence, perception of happiness, perception of self, and perception of beauty; the operations of craving; grasping at form; grasping at feeling, perception, volitional factors, and consciousness; grasping at the perfection of giving, and grasping at the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; grasping at inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature; grasping at the applications of mindfulness, and grasping at the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; grasping at the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha; grasping at all-knowledge and the knowledge of path aspects; grasping at the knowledge of all aspects; and grasping at nirvāṇa.

“Kauśika, the Mahārājas, the Lokapālas,^[387] the Devas, the Śatakratus, heads of the gods, the Brahmās, the Sahāṃpati Brahmās, up to the Akaniṣṭha class of gods stationed in this great billionfold world system will constantly and always arrange for the guarding, protection, and safekeeping of those sons of a good family and daughters of a good family who take up or bear in mind or read aloud or master or properly pay attention to this perfection of wisdom.

“Kauśika, F.279.a the lord buddhas who dwell and maintain themselves in world systems in the ten directions will constantly and always arrange for the guarding, protection, and safekeeping of those sons of a good family and daughters of a good family who take up or bear in mind or read aloud or master or properly pay attention to this perfection of wisdom. Thus their unwholesome dharmas will be reduced, and their wholesome dharmas will increase—that is, by way of not apprehending anything the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom increase and do not decrease; by way of not apprehending anything inner emptiness increases and does not decrease, up to by way of not apprehending anything the emptiness that is the nonexistence of an intrinsic nature increases and does not decrease; by way of not apprehending anything the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path increase and do not decrease; by way of not apprehending anything the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha increase and do not decrease; by way of not apprehending anything all the meditative stabilizations and all the dhāraṇī gateways increase and do not decrease; up to and by way of not apprehending anything the knowledge of all aspects increases and does not decrease.

“Theirs is polite speech and measured speech, F.279.b not unbridled speech. They are not overcome with rage, not overcome by conceit, and not overcome by miserliness,^[388] and they do not become envious.

“They personally stop killing, they inspire others to stop killing, they speak in praise of stopping killing, and they speak in praise of others stopping killing as well, welcoming it.

“They personally stop stealing, they inspire others to stop stealing, they speak in praise of stopping stealing, and they speak in praise of others stopping stealing as well, welcoming it.

“They personally stop illicit sex because of lust, they inspire others to stop illicit sex because of lust, they speak in praise of stopping illicit sex because of lust, and they speak in praise of others stopping illicit sex because of lust as well, welcoming it.

“They personally stop lying, they inspire others to stop lying, they speak in praise of stopping lying, and they speak in praise of others stopping lying as well, welcoming it. Similarly, they personally stop backbiting, insulting, and babbling nonsense; they inspire others to stop backbiting, insulting, and babbling nonsense; they speak in praise of stopping backbiting, insulting, and babbling nonsense; and they speak in praise of others stopping backbiting, insulting, and babbling nonsense as well, welcoming it.

“They personally stop coveting, malice, and wrong view; they inspire others to stop coveting, malice, and wrong view; they speak in praise of stopping coveting, malice, and wrong view; and they speak in praise of others stopping coveting, malice, and wrong view as well, F.280.a welcoming it.

“They personally stand in the perfection of giving, they inspire others to engage in the perfection of giving, they speak in praise of the perfection of giving, and they speak in praise of others practicing the perfection of giving as well, welcoming it. Similarly, they personally stand in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom, they inspire others to engage in the perfection of wisdom, they speak in praise of the perfection of wisdom, and they speak in praise of others practicing the perfection of wisdom as well, welcoming it.

“They personally meditate on inner emptiness, they inspire others to engage with inner emptiness, they speak in praise of inner emptiness, and they speak in praise of others meditating on inner emptiness as well, welcoming it. Similarly, they personally meditate on … up to the emptiness that is the nonexistence of an intrinsic nature, they inspire others to engage with … up to the emptiness that is the nonexistence of an intrinsic nature, they speak in praise of … up to the emptiness that is the nonexistence of an intrinsic nature, and they speak in praise of others meditating on … up to the emptiness that is the nonexistence of an intrinsic nature as well, welcoming it.

“They personally become absorbed in all the meditative stabilizations, they inspire others to become absorbed in all the meditative stabilizations, they speak in praise of becoming absorbed in all the meditative stabilizations, and they speak in praise of others become absorbed in all the meditative stabilizations as well, welcoming it.

“They personally obtain the dhāraṇīs, they inspire others F.280.b to obtain dhāraṇīs, they speak in praise of obtaining dhāraṇīs, and they speak in praise of others obtaining dhāraṇīs as well, welcoming it.

“They personally become absorbed in the first concentration, they inspire others to become absorbed in the first concentration, they speak in praise of abiding having become absorbed in the first concentration, and they speak in praise of others abiding having become absorbed in the first concentration as well, welcoming it.

“They personally become absorbed in the second concentration … the third concentration … and the fourth concentration, they inspire others to become absorbed in the fourth concentration, they speak in praise of becoming absorbed in the fourth concentration, and they speak in praise of others becoming absorbed in the fourth concentration as well, welcoming it.

“They personally become absorbed in loving-kindness, they inspire others to become absorbed in loving-kindness, they speak in praise of becoming absorbed in loving-kindness, and they speak in praise of others becoming absorbed in loving-kindness as well, welcoming it.

“They personally become absorbed in compassion, joy, and equanimity, they inspire others to become absorbed in compassion, joy, and equanimity … they speak in praise of becoming absorbed in equanimity, and they speak in praise of others becoming absorbed in equanimity as well, welcoming it.

“They personally become absorbed in the station of endless space … the station of endless consciousness … the station of nothing-at-all … and the station of neither perception nor nonperception, they inspire others to become absorbed F.281.a in the station of neither perception nor nonperception, they speak in praise of becoming absorbed in the station of neither perception nor nonperception, and they speak in praise of others becoming absorbed in the station of neither perception nor nonperception as well, welcoming it.

“They personally cultivate the four applications of mindfulness, they inspire others to cultivate the applications of mindfulness, they speak in praise of cultivating the applications of mindfulness, and they speak in praise of others cultivating the applications of mindfulness as well, welcoming it.

“Similarly, they personally cultivate the four right efforts … the four legs of miraculous power … the five faculties … the five powers … the seven limbs of awakening … and the eightfold noble path, they inspire others to cultivate the eightfold noble path, they speak in praise of cultivating the eightfold noble path, and they speak in praise of others cultivating the eightfold noble path as well, welcoming it.

“They personally cultivate the emptiness, signlessness, and wishlessness meditative stabilizations, they inspire others to cultivate the emptiness, signlessness, and wishlessness meditative stabilizations, they speak in praise of cultivating the emptiness, signlessness, and wishlessness meditative stabilizations, and they speak in praise of others cultivating the emptiness, signlessness, and wishlessness meditative stabilizations as well, welcoming it.

“They personally cultivate the eight deliverances, they inspire others to cultivate the eight deliverances, they speak in praise of cultivating the eight deliverances, and they speak in praise of others cultivating the eight deliverances as well, welcoming it.

“They personally cultivate the nine serial absorptions, F.281.b they inspire others to cultivate the nine serial absorptions, they speak in praise of cultivating the nine serial absorptions, and they speak in praise of others cultivating the nine serial absorptions as well, welcoming it.

“They personally cultivate the ten tathāgata powers … the four fearlessnesses … the four detailed and thorough knowledges … the eighteen distinct attributes of a buddha … and the natural state not robbed of mindfulness … and they personally gain the knowledge of all aspects, inspire others to gain the knowledge of all aspects, speak in praise of gaining the knowledge of all aspects, and speak in praise of others gaining the knowledge of all aspects as well, welcoming it.

“Furthermore, Kauśika, all the gifts that bodhisattva great beings practicing the six perfections give they make into something shared in common by all beings and dedicate, by way of not apprehending anything, to unsurpassed, perfect, complete awakening.

“Similarly, all the morality they protect, the patience they cultivate, the perseverance at which they exert themselves, the concentration they generate, and the wisdom they cultivate they make into something shared in common by all beings and dedicate, by way of not apprehending anything, to unsurpassed, perfect, complete awakening.

“Those sons of a good family or daughters of a good family practicing the six perfections have these sorts of mindfulness: ‘If I do not give gifts I will be born in poor families, I will not bring beings to maturity, I will not purify a buddhafield, and I will not gain the knowledge of all aspects.’ They think, ‘If I do not protect morality I will open the gates to the three terrible forms of life, I will not be born as a god or a human being and I will not bring beings to maturity or purify a buddhafield, so then how could I ever gain F.282.a the knowledge of all aspects?’ They think, ‘If I do not cultivate patience my sense faculties will be deficient, my countenance will have a shadow, and I will not obtain the perfect form—the perfect form with which, the moment they see me practicing the bodhisattva way of life, beings become assured of unsurpassed, perfect, complete awakening. If I do not obtain that perfect form, I will not bring beings to maturity or purify a buddhafield, so how could I ever gain the knowledge of all aspects?’ They think, ‘If I become lazy and do not make a vigorous attempt at this path of a bodhisattva, if I do not cultivate it, how could I ever complete the buddhadharmas and how could I ever gain the knowledge of all aspects?’ They think, ‘If I become mentally distracted and I do not train in order to perfect all the meditative stabilizations, I will not bring beings to maturity and will not purify a buddhafield, so how could I ever gain the knowledge of all aspects?’ And they think, ‘If I become intellectually confused I will not train with wisdom and skillful means, I will not transcend the śrāvaka and the pratyekabuddha levels, I will not bring beings to maturity, and I will not purify a buddhafield. How then could I ever fully awaken to the knowledge of all aspects?’

“And they think, ‘Thus I will train perfectly. It would not be right for me not to complete the perfection of giving F.282.b because of the force of miserliness, not to complete the perfection of morality because of the force of immorality, not to complete the perfection of patience because of the force of malice, not to complete the perfection of perseverance because of the force of laziness, not to complete the perfection of concentration because of the force of distraction, and not to complete the perfection of wisdom because of the force of intellectual confusion, because, unless I complete the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, I will not go forth to the knowledge of all aspects.’

“Kauśika, those sons of a good family or daughters of a good family who take up or bear in mind or read aloud or master or properly pay attention to this perfection of wisdom, not separated from the knowledge of all aspects, will obtain good qualities and benefits like these in this life and in future lives.”

Then Śatakratu, head of the gods, said to the Lord, “It is amazing, Lord, how this perfection of wisdom has been made available in order to tame the bodhisattva great beings and in order to lessen their conceit.”

“Why has this perfection of wisdom been made available in order to tame the bodhisattva great beings and in order to lessen their conceit?” asked the Lord.

Śatakratu, head of the gods, replied to the Lord, “Lord, when bodhisattva great beings practicing the ordinary perfection of giving without skillful means give a gift to the lord buddhas, the bodhisattvas, the pratyekabuddhas, F.283.a or the śrāvakas it occurs to them to think, ‘I am giving a gift to the lord buddhas, the bodhisattvas, the pratyekabuddhas, the śrāvakas, or to those who are pitiful, destitute, begging, and seeking shelter.’^[389] Because of that giving they come to feel conceited.

“When those bodhisattvas protect ordinary morality without skillful means, they think, ‘I am practicing the perfection of morality; I will complete the perfection of morality.’ Because of that morality they come to feel conceited.

“Similarly, they think, ‘I am practicing the perfection of patience…, I am practicing the perfection of perseverance…, I am practicing the perfection of concentration…, I am practicing the perfection of wisdom.’ Because of that ordinary perfection of wisdom they come to feel conceited.

“When they cultivate the ordinary applications of mindfulness … without skillful means they think, ‘I am cultivating the applications of mindfulness; I am cultivating the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; I am cultivating the emptiness, signlessness, and wishlessness meditative stabilizations; I am cultivating all the meditative stabilizations and all the dhāraṇī gateways; I am cultivating the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha; and I am bringing beings to maturity, I am purifying a buddhafield, and I am going to gain F.283.b the knowledge of all aspects.’

“They come to feel conceited because of settling down on grasping at ‘I’ and grasping at ‘mine.’ In this case, Lord, because bodhisattva great beings practicing all ordinary dharmas settle down on grasping at ‘I’ and grasping at ‘mine,’ this perfection of wisdom has not been made available to them in order to tame and in order to lessen their conceit .

“Lord, here, when bodhisattva great beings practicing the extraordinary dharmas give a gift, they do not apprehend a giver, they do not apprehend something being given, and they do not apprehend a recipient. In this case the perfection of wisdom has been made available in order to tame bodhisattva great beings and in order to lessen their conceit .

“Similarly, when they protect morality … cultivate patience … make an attempt at perseverance … cultivate concentration … and cultivate wisdom, they do not apprehend wisdom, they do not apprehend somebody with wisdom, and they do not apprehend the dharmas.

“Similarly, they do not apprehend the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or eightfold noble path; they do not apprehend the cultivation of the ten powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha; and similarly, they do not apprehend the cultivation of great love and great compassion, and they do not apprehend the cultivation of the knowledge of all aspects. So, in this case, Lord, the perfection of wisdom has been made available in order to bring discipline to bodhisattva great beings and in order to lessen their conceit.”

Chapter 27: Reliquary

Then the Lord said to Śatakratu, head of the gods, “Kauśika, if some son of a good family or daughter of a good family takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, and if they go up to the front line of battle and have engaged in or are engaging in, or are traversing, or are sitting down or standing up in a battle that is underway, Kauśika, even if an arrow or a club or a stick or a stone or a sword is flung at that son of a good family or daughter of a good family who takes up or bears in mind or reads out loud or recites or teaches or intones or harmonizes with or properly pays attention to this deep perfection of wisdom, it is impossible that those projectiles would land on their body; it is impossible that the attacks of others would interfere with their life. And why? Kauśika, it is because that son of a good family or daughter of a good family who has practiced the perfection of wisdom for a long time has vanquished their own greed arrows and greed swords; they have vanquished others’ greed arrows and greed swords; they have vanquished their own hatred arrows and confusion arrows and their hatred swords and confusion swords; they have vanquished others’ hatred arrows and confusion arrows and hatred swords and confusion swords; they have vanquished their own arrows of instances of views and swords of instances of views, and they have vanquished others’ arrows of instances of views and swords of instances of views; they have vanquished their own obsession F.284.b arrows and obsession swords, and they have vanquished others’ obsession arrows and obsession swords; and they have vanquished their own proclivity arrows and proclivity swords, and they have vanquished others’ proclivity arrows and proclivity swords.

Kauśika, because of this one of many explanations, even if an arrow or a sword is flung at a son of a good family or daughter of a good family, it does not land on their body.

“Furthermore, Kauśika, if someone throws non-medicine at,^[391] casts a harmful spell on,^[392] prepares^[393] a fire pit for, strikes with a weapon, gives poison to drink to,^[394] or attempts to drown^[395] a son of a good family or daughter of a good family who takes up, bears in mind, recites, masters, and properly pays attention to this deep perfection of wisdom without being separated from the thought of the knowledge of all aspects, none of these will have any effect on them. And why? Kauśika, it is because this perfection of wisdom is a great knowledge-mantra; Kauśika, this perfection of wisdom is an unsurpassed knowledge-mantra; Kauśika, this perfection of wisdom is a knowledge-mantra equal to the unequaled, and, Kauśika, sons of a good family or daughters of a good family training in it are not thinking about harm to themselves, are not thinking about harm to others, and are not thinking about harm to both, either.

“And why? Because they do not apprehend self, do not apprehend other, and do not apprehend both; they do not apprehend form, and they do not apprehend feelings, perceptions, volitional factors, or consciousness; they do not apprehend the constituents, the sense fields, the dependent originations, the perfections, the emptinesses, the dharmas on the side F.285.a of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, the buddhadharmas, up to or even the knowledge of all aspects. And because they are not apprehending anything, they are not thinking about harm to themselves, they are not thinking about harm to others, and they are not thinking about harm to both. They reach unsurpassed, perfect, complete awakening and gaze down upon all beings.

“And why? Because past tathāgatas, worthy ones, perfectly complete buddhas trained in this knowledge-mantra and fully awakened to unsurpassed, perfect, complete awakening; tathāgatas, worthy ones, perfectly complete buddhas will, having trained in this perfection of wisdom, fully awaken to unsurpassed, perfect, complete awakening in the future; and tathāgatas, worthy ones, perfectly complete buddhas presently in world systems in the ten directions are fully awakening to unsurpassed, perfect, complete awakening, having trained in this perfection of wisdom.

“Furthermore, Kauśika, a human or nonhuman looking for a way to infiltrate does not find a way to infiltrate where this perfection of wisdom is written out or borne in mind, even if it is not taken up, not read aloud, not recited from memory, not mastered, and not properly paid attention to. And why? Because in order to worship this perfection of wisdom all the Cāturmahā­rājika gods, the Trāyastriṃśa, up to the Akaniṣṭha class of gods stationed in this great billionfold world system, and all the Cāturmahā­rājika gods, F.285.b the Trāyastriṃśa, up to the Akaniṣṭha class of gods stationed in infinite countless world systems constantly and always guard, protect, and keep safe those sons of a good family and daughters of a good family; and wherever this perfection of wisdom has been written out and borne in mind those gods come and show respect to this perfection of wisdom, and they honor, revere, and worship it there and, having worshiped it, take their leave. Kauśika, given that even someone who writes out or bears in mind this perfection of wisdom gets such good qualities and benefits as this in this life, what need is there to say that those who, having written out this perfection of wisdom, take it up, bear it in mind, read it aloud, recite it from memory, master it, and properly pay attention to it do so?

“To illustrate, Kauśika, humans or nonhumans cannot inflict violence or injury on any creature born in the birthplace of a human being or an animal that has gone to the site of awakening, or into the vicinity of the site of awakening, or inside the site of awakening. And why? Because seated there, earlier tathāgatas, worthy ones, perfectly complete buddhas fully awakened to unsurpassed, perfect, complete awakening; and present and future tathāgatas, worthy ones, perfectly complete buddhas are fully awakening and will fully awaken to unsurpassed, perfect, complete awakening there too. Having fully awakened to unsurpassed, perfect, complete awakening they establish all beings in fearlessness, freedom from enmity, freedom from harming, and freedom from hostility. Having established all beings in fearlessness, freedom from enmity, freedom from harming, and freedom from hostility, they establish infinite, countless beings in the perfect state of gods and humans; in the result F.286.a of stream enterer, the result of once-returner, and the result of non-returner; in the state of a worthy one; in a pratyekabuddha’s awakening; and in unsurpassed, perfect, complete awakening. And why? Kauśika, it is because this very perfection of wisdom makes that place serve as a reliquary for all beings, suitable to be worshiped, honored, revered, and venerated with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners.”

Having said this, Śatakratu, head of the gods, said to the Lord, “A certain son of a good family or daughter of a good family, having borne in mind the perfection of wisdom written out in book form, respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners. Someone else deposits the physical remains^[396] of a tathāgata, worthy one, perfect, complete buddha who has passed into nirvāṇa in a reliquary and, having deposited them there, looks after and bears them in mind and respects, reveres, honors, and worships them with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners. Which of them makes the greater merit?”

Śatakratu, head of the gods having thus inquired, the Lord said to him, “So, Kauśika, here I will pose a counterquestion right to you. You should answer to the extent you can. What path do you think F.286.b a tathāgata, worthy one, perfectly complete buddha, who has acquired the knowledge of all aspects and for whom such a tathāgata’s body has come into being, has trained in, in order to awaken to unsurpassed, perfect, complete awakening, in order to acquire the knowledge of all aspects, and for such a tathāgata’s body to come into being?”

The Lord having asked this, Śatakratu, head of the gods, answered him, “Lord, a body like this has come into being for a tathāgata, worthy one, perfectly complete buddha, who, having trained in just this perfection of wisdom, has awakened to unsurpassed, perfect, complete awakening and acquired the knowledge of all aspects.”

“Exactly so, Kauśika, exactly so,” said the Lord. “A body like this has come into being for a tathāgata, worthy one, perfectly complete buddha, who, having trained in just this perfection of wisdom, has awakened to unsurpassed, perfect, complete awakening and acquired the knowledge of all aspects. Therefore, Kauśika, a tathāgata is not counted a ‘tathāgata’ because of acquiring such a body as this; a tathāgata is counted a ‘tathāgata’ because of acquiring the knowledge of all aspects. The knowledge of all aspects has come forth, Kauśika, from the perfection of wisdom. Similarly, acquiring such a tathāgata’s physical body has come forth from the perfection of wisdom as well, so it serves as a support for the knowledge of a knower of all aspects. Based on that support the existence of the knowledge of a knower of all aspects is established, and from the existence of the knowledge of a knower of all aspects, F.287.a the existence of the Buddha is established, the existence of the Dharma is established, and the existence of the Saṅgha is established. Thus, acquiring this body serves as a support for the knowledge of a knower of all aspects, and it is because it serves as such a support that it serves as a reliquary for all beings, suitable to be venerated, honored, worshiped, respected, revered, and attended to. So too will those physical remains of mine be worshiped when I have passed into nirvāṇa.

“Therefore, Kauśika, any son of a good family or daughter of a good family who, having borne respectfully in mind this perfection of wisdom written out in book form just by respecting, revering, honoring, worshiping, venerating, and attending to it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and bannersand with manifold other kinds of worship produces far greater merit than that. And why? Because, Kauśika, that son of a good family or daughter of a good family would have made an offering to the knowledge of a knower of all aspects. When any son of a good family or daughter of a good family has written out in book form this perfection of wisdom and respects, reveres, honors, worships, venerates, and attends to it, just that produces far greater merit than that. And why? Because they would have made an offering to the knowledge of a knower of all aspects, and because the five other perfections issue forth from it; because inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature, the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the path, the ten powers,F.287.b the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha issue forth from it; because all the meditative stabilizations and all the dhāraṇī gateways issue forth from it; because bringing beings to maturity issues forth from it; because the purification of a buddhafield also issues forth from it; because the perfect family, perfect enjoyments, and perfect retinue of bodhisattva great beings also issue forth from it; because great love and great compassion issue forth from it; because great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families also issue forth from it; because the Cāturmahā­rājika gods,up to Akaniṣṭha class of gods also issue forth from it; because stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas issue forth from it; because bodhisattva great beings also issue forth from it; because tathāgatas, worthy ones, perfectly complete buddhas also issue forth from it; and because the knowledge of all aspects issues forth from it too.”

B22

Then Śatakratu, head of the gods, inquired of the Lord, “Lord, is it that those human beings^[397] of Jambudvīpa who do not respect, do not revere, do not honor, do not worship, do not venerate, and do not attend to this perfection of wisdom with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners do not realize there is such a great benefit when the perfection of wisdom F.288.a is worshiped, such a great power when the perfection of wisdom is worshiped?”

Śatakratu, head of the gods, having thus inquired, the Lord asked him in return, “What do you think, Kauśika, from among the human beings of Jambudvīpa, how many are endowed with an unbreakable faith in the Buddha, are endowed with an unbreakable faith in the Dharma and Saṅgha, are not unsure about the Buddha, and are not unsure about the Dharma and Saṅgha, with an unquestioned certainty about the Buddha and with an unquestioned certainty about the Dharma and Saṅgha?”

The Lord having asked this, Śatakratu, head of the gods, said to him, “From among the human beings of Jambudvīpa, few are endowed with an unbreakable faith in the Buddha, are endowed with an unbreakable faith in the Dharma and Saṅgha, are not unsure about the Buddha, and are not unsure about the Dharma and Saṅgha, with an unquestioned certainty about the Buddha, and with an unquestioned certainty about the Dharma and Saṅgha.”

“Exactly so, Kauśika, exactly so,” said the Lord. “From among the human beings of Jambudvīpa, few are endowed with an unbreakable faith in the Buddha, Dharma, and Saṅgha. Even fewer than them are those who resort to the ten wholesome actions; even fewer than them are those who apply themselves to cultivating giving and morality; even fewer than them are those who cultivate the thirty-seven dharmas on the side of awakening; even fewer than them are those who cultivate the three gateways to liberation; even fewer than them are those who cultivate the eight deliverances; and even fewer than them are those who cultivate the nine serial absorptions. Similarly, there are even fewer who cultivate the four detailed and thorough knowledges F.288.b and six clairvoyances.

“Kauśika, from among the human beings of Jambudvīpa, how many have reached stream enterer because of eliminating the three fetters; once-returner because of weakening greed, hatred, and confusion; non-returner because of eliminating the five fetters that are associated with the lower realms; or worthy one because of eliminating the five fetters that are associated with the upper realms? From among the human beings of Jambudvīpa, how many have set out in the Pratyekabuddha Vehicle, and from among the human beings of Jambudvīpa, how many have set out for unsurpassed, perfect, complete awakening?”

“Lord,” replied Śatakratu, “from among the human beings of Jambudvīpa, few are those who resort to the ten wholesome actions. Connect this in the same way with each, up to extremely few are those who have set out for unsurpassed, perfect, complete awakening.”

“Exactly so, Kauśika,” said the Lord. “It is just as you say. Fewer than them are those who practice for awakening. And why? Because those streaming through cyclic existence have not seen the Buddha, have not listened to the Dharma, and have not attended on the Saṅgha. They have not given gifts, have not been devoted to morality, have not cultivated wisdom, have not heard about the perfection of giving, have not heard about the perfections of morality, patience, perseverance, concentration, and wisdom, and have not heard about inner emptiness,up to not heard about the emptiness that is the nonexistence of an intrinsic nature. They have not heard about the thirty-seven dharmas on the side of awakening; they have not heard about and have not cultivated the meditative stabilizations, dhāraṇī gateways, ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha;up to and they have not heard about and have not cultivated the knowledge of all aspects. For that reason, Kauśika, from among the human beings of Jambudvīpa, few are endowed with an unbreakable faith in the Buddha.F.289.aConnect this in the same way with each, up to few are those who have set out for unsurpassed, perfect, complete awakening. Even fewer than them are those who practice for awakening; fewer than them are those who produce the thought of awakening;^[398] fewer than them are those who do the yogic practice of the perfection of wisdom; fewer than them are those who do the practice of the perfection of wisdom; fewer than them are those who stand on the irreversible level; and fewer even than them are those who will fully awaken to unsurpassed, perfect, complete awakening.

“Kauśika, here with my unobscured buddha eye I see in the eastern direction infinite, countless beings who have produced the thought of unsurpassed, perfect, complete awakening and are practicing the perfection of wisdom, but among them I see only one or two bodhisattvas standing on the irreversible level. Most, without skillful means, are standing at the śrāvaka level and at the pratyekabuddha level. And why? Kauśika, it is because it is hard for those who are lazy, deficient in perseverance, deficient in fortitude, with an admiration for the deficient, and intellectually confused to accomplish unsurpassed, perfect, complete awakening. Similarly, with my unobscured buddha eye I see in the southern, western, northern, northeastern, southeastern, southwestern, northwestern directions, below and above, infinite, countless beings who have produced the thought of unsurpassed, perfect, complete awakening and are practicing the perfection of wisdom, but among them only one or two bodhisattvas standing on the irreversible level. Most, without skillful means, are standing at the śrāvaka level and at the pratyekabuddha level. And why? Kauśika, it is because it is hard for those who are lazy, deficient in perseverance, deficient in fortitude, with an admiration for the deficient, and intellectually confused F.289.b to accomplish unsurpassed, perfect, complete awakening.

“Therefore, Kauśika, a son of a good family or daughter of a good family who wants to quickly and easily awaken fully to unsurpassed, perfect, complete awakening should constantly listen to, take up, bear in mind, recite, master, set in motion, inquire about, and pay proper attention to just this perfection of wisdom, and they should respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. They should also take up, bear in mind, recite, master, and pay proper attention to all the other wholesome dharmas included in the perfection of wisdom—that is, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration; inner emptiness, outer emptiness, inner and outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; all the meditative stabilizations, all the dhāraṇī gateways, the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, and the eightfold noble path; the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha; and great love and great compassion. They should also take up, bear in mind, recite, master, and pay proper attention to all the other infinite buddhadharmas included in the perfection of wisdom.

“And why? Kauśika, it is because those sons of a good family or daughters of a good family will understand, F.290.a ‘Tathāgatas training in this perfection of wisdom also trained in the perfection of wisdom,^[399] perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; in inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; in all the meditative stabilizations, all the dhāraṇī gateways, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; in great love and great compassion; and in all the other infinite buddhadharmas, so we too should follow them in training in this perfection of wisdom. This perfection of wisdom is our teacher.’ Therefore, Kauśika, whether the Tathāgata remains or passes into nirvāṇa, bodhisattva great beings fall back on just this perfection of wisdom.”

Then Śatakratu, head of the gods, asked the Lord, “How much merit does a son of a good family or daughter of a good family who worships this perfection of wisdom create?”

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family to direct that a stūpa be made of the seven precious stones^[400] for the worship of a tathāgata who had passed into nirvāṇa, and, having done so, were they to respect, revere, honor, and worship it with divine flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners for as long as they lived, what do you think, Kauśika, would that son of a good family or daughter of a good family create a lot of merit based on that?”

“A lot, Lord; a lot, Sugata,” F.290.b replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, to take up, bear in mind, read aloud, master, illuminate for others, and pay proper attention to just this perfection of wisdom, and, having written it out, were they to respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, they would create even more merit than that.

“Kauśika, let alone a stūpa made of the seven precious stones, were some son of a good family or daughter of a good family, Kauśika, to fill up this Jambudvīpa with stūpas, all of them a yojana in height, for the worship of a tathāgata who had passed into nirvāṇa, and, having done so, were they to respect, revere, honor, worship, venerate, and attend to them with divine flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, what do you think, Kauśika, based on that would that son of a good family or daughter of a good family create even more merit than that?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, to take up, bear in mind, read aloud, master, illuminate for others, and pay proper attention to just this perfection of wisdom, and, having written it out, were they to respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, F.291.a parasols, flags, and banners, and with manifold other kinds of worship, they would create even more merit than that.

“Kauśika, let alone this Jambudvīpa filled with stūpas of a tathāgata, were some son of a good family or daughter of a good family, Kauśika, to fill up this four-continent world system with stūpas made of the seven precious stones, all of them a yojana in height, for the worship of a tathāgata who had passed into nirvāṇa, and were they to respect, revere, honor, worship, venerate, and attend to them with divine flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, what do you think, Kauśika, based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, to take up, bear in mind, read aloud, master, illuminate for others, and pay proper attention to just this perfection of wisdom, and were they, having done nothing but make it into a book,^[401] to respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, they would create even more merit than that.

“Kauśika, let alone this four-continent world system filled with stūpas of a tathāgata, were some son of a good family or daughter of a good family, Kauśika, F.291.b to fill up this thousandfold world system with stūpas made of the seven precious stones, all of them a yojana in height, for the worship of a tathāgata who had passed into nirvāṇa, and, having filled them, were they to respect, revere, honor, worship, venerate, and attend to them with divine flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, what do you think, Kauśika, based on that would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, having done nothing but write out and make this perfection of wisdom into a book, to take up, bear in mind, read aloud, master, illuminate for others, and pay proper attention to it, and were they to respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, they would create even more merit than that.

“Kauśika, let alone this thousandfold world system filled with stūpas made of the seven precious stones, were some person, Kauśika, to cause this millionfold world system to be filled up with stūpas made of the seven precious stones, all of them a yojana in height, for the worship of a tathāgata who had passed into nirvāṇa, and, having done so, were they to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, F.292.a what do you think, Kauśika, based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, to do nothing but make this perfection of wisdom into a book and respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, they would create even more merit than that.

“Kauśika, let alone even this millionfold world system filled with stūpas made of the seven precious stones, were some son of a good family or daughter of a good family, Kauśika, to fill this great billionfold world system with stūpas made of the seven precious stones, all of them a yojana in height, for the worship of a tathāgata who had passed into nirvāṇa, and, having filled it, were that son of a good family or daughter of a good family to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, what do you think, Kauśika, based on that would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“Kauśika,” said the Lord, “were a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, having done nothing but write out and make this perfection of wisdom into a book, to take up, bear in mind, read aloud, and master it, and to respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, F.292.b powders, robes, parasols, flags, and banners, they would create even more merit than that.

“Kauśika, let alone worship when this great billionfold world system has been filled with stūpas made of the seven precious stones, even were each single being included in the collection of beings standing in this great billionfold world system, Kauśika, to cause stūpas made of the seven precious stones to be made for the worship of a tathāgata who had passed into nirvāṇa and were to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, still, a son of a good family or daughter of a good family, inseparable from the thought of the knowledge of all aspects, who makes this perfection of wisdom into a book, takes up, bears in mind, reads aloud, masters, and properly pays attention to it, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, just by that, create even more merit than that.”

The Lord having said this, Śatakratu, head of the gods, said to him, “So it is, Lord, so it is. Lord, through having respected, revered, honored, and worshiped the perfection of wisdom, they have respected, revered, honored, and worshiped past, future, and present lord buddhas.

“Lord, were each single being of the beings in as many world systems as there are sand particles in the Gaṅgā River to the east F.293.a to cause stūpas made of the seven precious stones, all of them a yojana in height, to be made for the worship of a tathāgata who had passed into nirvāṇa, and for an eon or for even more than an eon were to respect, revere, honor, and worship them with divine flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners, based on that would those sons of a good family or daughters of a good family make a lot of merit? Similarly, Lord, were each single being of the beings in as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions to cause stūpas made of the seven precious stones, all of them a yojana in height, to be made for the worship of a tathāgata who had passed into nirvāṇa, and for an eon or for even more than an eon were to respect, revere, honor, and worship them with divine flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners, based on that would those sons of a good family or daughters of a good family create a lot of merit?”

“Exactly so. Kauśika, exactly so. A lot, Kauśika,” replied the Lord.

“Lord,” said Śatakratu, “a son of a good family or daughter of a good family who writes out and makes this perfection of wisdom into a book; takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it; and respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners F.293.b would create even more merit than that. And why? Lord, it is because all wholesome dharmas are included in the perfection of wisdom, that is, the ten wholesome actions, the four concentrations, the four immeasurables, the four formless absorptions, the thirty-seven dharmas on the side of awakening, the three gateways to liberation, the four noble truths, the six clairvoyances, the eight deliverances, and the nine serial absorptions; the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration; inner emptiness, outer emptiness, inner and outer emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; all the meditative stabilizations, all the dhāraṇī gateways, the applications of mindfulness, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; great love and great compassion; all-knowledge, knowledge of path aspects, and knowledge of all aspects; and all wholesome dharmas are included in the perfection of wisdom. So this, Lord, is that doctrine of the lord buddhas, having trained in which past, future, and present bodhisattvas, pratyekabuddhas, and śrāvakas have gone forth, will go forth, and are going forth.”

Chapter 28: Declaration of the Good Qualities of the Thought of Awakening

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so. Kauśika, exactly so. Those sons of a good family or daughters of a good family F.294.a who write out and make this perfection of wisdom into a book; take it up, bear it in mind, read it aloud, master it, and properly pay attention to it and on top of that respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners would, based on that, make a lot of merit, an immeasurable, countless, inconceivable, infinite, incomparable amount. And why? Kauśika, it is because the knowledge of all aspects of tathāgatas, worthy ones, perfectly complete buddhas issues forth from the perfection of wisdom. Kauśika, the five perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, the five eyes, the six clairvoyances, bringing beings to maturity, and the perfect purification of a buddhafield issue forth from the perfection of wisdom. Kauśika, all-knowledge, knowledge of path aspects, and knowledge of all aspects issue forth from the perfection of wisdom. Kauśika, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the perfection of wisdom, and unsurpassed, perfect, complete awakening issues forth from the perfection of wisdom too.

“Therefore, Kauśika, the merit created earlier would not approach the creation of merit by a son of a good family or daughter of a good family who writes out and makes this perfection of wisdom into a book; takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it and respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners F.294.b by a hundredth part, or by a thousandth part, or by a hundred thousandth part,up to or by a one hundred million billionth part; it would not stand up to any number, or fraction, or comparison,^[403]up to or example. And why? Because, Kauśika, for as long as the perfection of wisdom remains in Jambudvīpa, the Buddha Jewel will not disappear, the Dharma Jewel and the Saṅgha Jewel will not disappear, and for that long the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, seven limbs of awakening, and path; the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha; all-knowledge, knowledge of path aspects, and knowledge of all aspects; great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families; and Cāturmahā­rājika gods, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods,up to Akaniṣṭha gods will appear in the world; the result of stream enterer, the result of once-returner, the result of non-returner, and the state of a worthy one, a pratyekabuddha’s awakening, and the result of bodhisattvas will be perfectly accomplished; and there will be the unsurpassed knowledge of a buddha, the wheel of Dharma will be turned, beings will be brought to maturity, and a buddhafield will be purified.”

F.295.a

Then Śatakratu, head of the gods, said to the Cāturmahā­rājika gods, up to the Akaniṣṭha gods, “Friends, you should take up, bear in mind, read aloud, and master the perfection of wisdom. Friends, you should read the perfection of wisdom aloud; you should properly pay attention to the perfection of wisdom. And why? Friends, when you have taken up, or borne in mind, or read aloud, or mastered, or properly paid attention to the perfection of wisdom, all unwholesome dharmas decrease and all wholesome dharmas increase; the classes of asuras decrease and the classes of gods increase.

“Friends, when you have taken up, or borne in mind, or read aloud, or mastered, or properly paid attention to the perfection of wisdom, the way of the Buddha is not brought to an end, the way of the Dharma and the way of Saṅgha are not brought to an end, and the lineage of the Three Jewels is not ended. Friends, all the perfections appear in the world; the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha appear in the world; the practice of bodhisattvas appears in the world; and stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, and bodhisattva great beings appear and exist in the world.”

The Lord then said to Śatakratu, head of the gods, “Kauśika, you should take up the perfection of wisdom. Kauśika, you should bear in mind, you should read aloud, you should master, and you should properly pay attention to the perfection of wisdom.

“And why? Kauśika, it is because when it occurs to the asuras F.295.b to think, as they habitually do, ‘Let us engage the Trāyastriṃśa gods in battle,’ were you to focus your thoughts on the perfection of wisdom, as you habitually do, and read it aloud, that will make the habitual thoughts of the asuras die down. They will not have thoughts again to engage in battle in the future. Or, because were you to read aloud this perfection of wisdom in the presence of those gods and goddesses when their time of death is at hand, then, even if they were to behold their birth in a terrible form of life, from hearing this perfection of wisdom the thoughts they have about a terrible form of life would die down. In future they would be born in just the abodes of gods. Kauśika, such is the force of hearing the perfection of wisdom.

“Kauśika, because of the wholesome root planted by any son of a good family or daughter of a good family, or god or goddess, who has heard the sound of this perfection of wisdom, they all will gradually fully awaken to unsurpassed, perfect, complete awakening. And why? Kauśika, it is because those tathāgatas, worthy ones, perfectly complete buddhas with their śrāvaka saṅghas who appeared in times past trained in this perfection of wisdom and fully awakened to unsurpassed, perfect, complete awakening; and those lord buddhas with their śrāvaka saṅghas in future times, and those buddhas who are at the present time dwelling and maintaining themselves in world systems in the ten directions will, having trained in this perfection of wisdom, fully awaken to unsurpassed, perfect, complete awakening too. And why? Because all buddha dharmas, all bodhisattva dharmas, all pratyekabuddha dharmas, and all śrāvaka dharmas are included in the perfection of wisdom.”

The Lord having said this, F.296.a Śatakratu, head of the gods, then said to him, “This, Lord—that is, the perfection of wisdom—is a great knowledge-mantra. Lord, this perfection of wisdom is an unsurpassable knowledge-mantra. Lord, this perfection of wisdom is a knowledge-mantra equal to the unequaled. And why? Because the perfection of wisdom has been set out for the elimination of all unwholesome dharmas and for the completion of all wholesome dharmas.”

Śatakratu, head of the gods, having said this, the Lord then said to him, “Exactly so, Kauśika, exactly so. This, Kauśika—that is, the perfection of wisdom—is a great knowledge-mantra. Kauśika, this perfection of wisdom is an unsurpassable knowledge-mantra. Kauśika, this perfection of wisdom is a knowledge-mantra equal to the unequaled.

“And why? Kauśika, it is because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas in world systems in the ten directions have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening thanks to this very perfection of wisdom; it is because the existence of the ten wholesome actions in the world, Kauśika, and the existence in the world of the four concentrations, the four immeasurables, the four formless absorptions, all the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, the gateways to liberation, the dharma-constituent, the very limit of reality, suchness, F.296.b unmistaken suchness, unaltered suchness, the true nature of dharmas, the establishment of dharmas, the certification of dharmas, the five eyes, the six clairvoyances, the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the bodhisattva, and the knowledge of all aspects are all thanks to this very perfection of wisdom; and it is because, Kauśika, the existence of the ten wholesome actions in the world, up to the existence of the knowledge of all aspects in the world, up to the existence of tathāgatas, worthy ones, perfectly complete buddhas in the world all are thanks to the bodhisattva.

“To illustrate, Kauśika, just as the existence of all the constellations and stars is thanks to the disk of the moon,^[404] similarly the existence of the ten wholesome actions, wholesome practice, perfect practice, emptiness, signlessness, and wishlessness meditative stabilization gateways (the constellations), and those in training and for whom there is no more training, and śrāvakas and pratyekabuddhas (the lunar mansions and stars) comes down to the bodhisattva (the disk of the moon), the existence of all-knowledge, and the existence of the Tathāgata. When lord buddhas have not fully awakened in the world, when tathāgatas do not appear, it is just the bodhisattva great beings who teach the ordinary and extraordinary Dharma to beings.

“And why? It is because the vehicle of the gods, the vehicle of humans, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle issue forth from the bodhisattva great beings. And it is because the skillful means with which bodhisattva great beings bring all the six perfections to completion; F.297.a meditate on all the emptinesses; cultivate the thirty-seven dharmas on the side of awakening; cause the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha to be acquired; cause the thirty-two major marks and the eighty minor signs of a great person to be acquired; cause the śrāvaka and pratyekabuddha levels not to be directly realized; cause beings to be brought to maturity; cause a buddhafield to be purified; cause the perfect states^[405] of a bodhisattva to be appropriated; and cause the knowledge of all aspects to be acquired—it is because that skillful means issues forth from the perfection of wisdom.

“Furthermore, Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have these good qualities in this very life.”

The Lord having said this, Śatakratu, head of the gods, then asked him, “Lord, what are these good qualities sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have in this very life?”

“Kauśika,” replied the Lord, “poisoning will not cause the time of death for sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom; their time of death will not be caused by fire, weapons, or water—their time of death will not be caused by anything at all, up to sickness, unless it is the maturation of karma.

“Kauśika, when those sons of a good family or daughters of a good family who have been persecuted by a royal family have set out for the palace, those who are looking for an opportunity to hurt them will not find an opportunity even though they seek it out. And why? F.297.b Because of the splendor of just this perfection of wisdom. Kauśika, if those sons of a good family or daughters of a good family approach that palace reciting the perfection of wisdom, the princes and the important ministers will decide to welcome them, will decide to speak kind words to them, and will decide to celebrate. And why? Because those sons of a good family or daughters of a good family have attended to the mind that loves all beings, and they have attended to the mind that feels compassion and joy for, and has equanimity toward, all beings.

“Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have those good qualities in this very life.

“Furthermore, Kauśika, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to the perfection of wisdom will also have these good qualities in a future life as well, that is, they will never be separated from the ten wholesome actions, and they will never be separated from the four concentrations, the four immeasurables, the four formless absorptions, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. They will never be born in the hells, the animal world, or in the world of Yama. They will never have incomplete faculties, will never have missing limbs, will never be born in a family that is destitute, will never be born in a family of bamboo-flute makers, will never be born in a family defiled by crime, and will never be born in the low castes. From then on F.298.a they will constantly and always obtain a body adorned with the thirty-two major marks of a great person. In world systems where lord buddhas are standing they will miraculously take birth from a lotus and appear in the presence of those lord buddhas. Their clairvoyances will never weaken. They will attend on those lord buddhas and will pass on from buddhafield to buddhafield to listen to the Dharma when and as they want to, and when they are passing on from buddhafield to buddhafield they will bring beings to maturity and purify a buddhafield.

“Therefore, Kauśika, sons of a good family or daughters of a good family who want to obtain this accumulation of perfect good qualities should take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom and not become separated from the thought of the knowledge of all aspects. Up until they fully awaken to unsurpassed, perfect, complete awakening, they will never be without these good qualities in this life or in future lives.”

Chapter 29: Different Tīrthika Religious Mendicants

Then, many different tīrthika religious mendicants intent on criticizing, a hundred of them, specifically approached the Lord to level criticism.

Then it occurred to Śatakratu, head of the gods, to think, “These many different tīrthika religious mendicants intent on criticizing the doctrine, a hundred of them, have specifically approached the Lord to level criticism. I will certainly recite as much of the perfection of wisdom as I have taken up in order that these different tīrthika religious mendicants will not get at all close to the Lord to hinder the teaching of the perfection of wisdom.”

Śatakratu, head of the gods, then recited as much of the perfection of wisdom as he had taken up from the Lord. Then those different tīrthika religious mendicants circumambulated the Lord from afar and, taking the road on which they had arrived, went back the way they approached.

Then it occurred to venerable Śāriputra F.298.b to think, “Why have those different tīrthika religious mendicants circumambulated the Lord from afar and, taking the road on which they had arrived, gone back the way they approached?”

The Lord, understanding in his mind the thoughts occurring to venerable Śāriputra, then said to venerable Śāriputra, “Venerable Śāriputra, Śatakratu, head of the gods, focused his thoughts as he habitually does on this perfection of wisdom, and because of that those different tīrthika religious mendicants circumambulated me from afar and, taking the road on which they had arrived, went back the way they approached.

“Furthermore, Śāriputra, I do not see any hopeful prospect^[406] in even one of those different tīrthika religious mendicants. All those different tīrthika religious mendicants decided to come, having taken offense and intent on criticizing, and I do not see anyone among the host of creatures in this world with its celestial beings, its Māras and Brahmās, and its śramaṇas and brahmins who has taken offense at or is intent on criticizing this perfection of wisdom who is capable of approaching. It is impossible.

“And why? Śāriputra, it is because this perfection of wisdom is looked after by all the Cāturmahā­rājika gods, up to the Akaniṣṭha class of gods, the śrāvakas, those who have set out in the Pratyekabuddha Vehicle, and the bodhisattvas standing in the great billionfold world system. Why? Because they all have issued forth from this perfection of wisdom.

“Furthermore, Śāriputra, it is because this perfection of wisdom is looked after by all the lord buddhas together with their śrāvaka saṅghas, as well as by the pratyekabuddhas, the bodhisattva great beings, and the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, in as many world systems as there are sand particles in the Gaṅgā River in the eastern direction, up to in as many world systems as there are sand particles in the Gaṅgā River F.299.a in each of the ten directions. Why? Because they all have issued forth from this perfection of wisdom.”

Then it occurred to Māra the wicked one to think, “The four retinues are seated directly in the presence of the tathāgata, worthy one, perfectly complete Buddha, and the gods living in the desire realm and the formless realm are seated directly in his presence too. It is certain that from among them he will prophesy the unsurpassed, perfect, complete awakening of bodhisattva great beings, so I will specifically approach the Lord in order to confuse^[407] them.”

Then it occurred to Śatakratu, head of the gods, to think, “Hey! Māra the wicked one has magically produced this mass of four-unit forces and wants specifically to approach the Lord. Such a mass of four-unit forces that has been drawn up—this mass of four-unit forces Māra the wicked one has drawn up—is not King Bimbisāra’s. Such a mass of four-unit forces that has been drawn up is not King Prasenajit’s, is not the Śākyas’, and is not the Licchavis’. For a long time Māra the wicked one has been looking for a way and seeking for an opportunity to cause trouble for the Lord. Māra the wicked one has drawn up this mass of four-unit forces with the intention of injuring beings, so I will focus on this perfection of wisdom as I habitually do and, having recollected it, recite it.”

Śatakratu, head of the gods, then focused on this perfection of wisdom as he habitually does, recollected it, and recited it. And to the extent Śatakratu, head of the gods, recited the perfection of wisdom, to that extent Māra the wicked one turned back right on that same road, right through that same gate.

Then those Cāturmahā­rājika gods and the gods from Akaniṣṭha on down in that retinue magically produced divine flowers, and while arrayed in the sky F.299.b they specifically tossed them down on and strewed them over the Lord and made this statement: “For as long as this perfection of wisdom remains among the humans of Jambudvīpa, the tathāgata, worthy one, perfectly complete Buddha will not disappear, the good Dharma will last for a long time, and the Saṅgha will appear in the world. Similarly, the superiority of the practice of the bodhisattva great beings will be famous in all the buddhafields in the great billionfold world system, and similarly in those in the ten directions, and in whichever region a son of a good family or daughter of a good family has written out and made this perfection of wisdom into a book and borne it in mind, that region will become an awakened place, and the ground where this perfection of wisdom is practiced will have a protector and will be free from gloom. So, let the humans of Jambudvīpa practice this perfection of wisdom for a long time!”

The gods having said this, the Lord then said to Śatakratu, head of the gods, “Exactly so, Kauśika. Kauśika, whichever region, anywhere in this vast world system, where the perfection of wisdom is practiced and where it exists written out in book form is a place that has become awakened, a place with a protector, that will be free from gloom and darkness.”

Then those gods magically produced divine flowers, specifically strewed them over the Lord, and made this statement: “Lord, Māra or the gods of the Māra class cannot find a way to cause trouble to any son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom. We too, Lord, will constantly and always guard, protect, and keep safe that son of a good family or daughter of a good family. We will also treat as the Teacher that son of a good family or daughter of a good family^[408] who takes up, bears in mind, reads aloud, masters, F.300.a and properly pays attention to this perfection of wisdom.”

Then Śatakratu, head of the gods, said to the Lord, “Lord, when sons of a good family or daughters of a good family take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, they will not become endowed with a paltry wholesome root. Those sons of a good family or daughters of a good family will have served all the former victors well. Those sons of a good family or daughters of a good family who take up, up to properly pay attention to this perfection of wisdom will have attended on many buddhas and will have been looked after by spiritual friends. And why? Because the knowledge of all aspects issues forth from this—that is, the perfection of wisdom—and the perfection of wisdom issues forth from this, that is, the knowledge of all aspects. And why? Because the knowledge of all aspects is not one thing and the perfection of wisdom another. Therefore, the knowledge of all aspects and the perfection of wisdom are not two and cannot be divided into two; they have not been broken apart and have not been cut apart.”

Śatakratu, head of the gods, having spoken thus, the Lord then said to him, “Exactly so, Kauśika, exactly so. It is just as you say. The knowledge of all aspects and the perfection of wisdom are not two and cannot be divided into two; they have not been broken apart and have not been cut apart.”

Chapter 30: The Benefits of Taking Up and Adoration

Then venerable Ānanda said to the Lord, “Lord, you do not praise^[409] the perfection of giving, and you do not praise the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration. Similarly, up to you do not proclaim the names of the eighteen distinct attributes of a buddha as you proclaim the name of the perfection of wisdom.”

Venerable Ānanda having said this, the Lord then said to him, “Ānanda, these—that is, the F.2.a five perfections, connect this in the same way with each, up to the eighteen distinct attributes of a buddha—are preceded by the perfection of wisdom.

“What do you think, Ānanda, does giving that has not been dedicated to^[410] the knowledge of all aspects get the name ‘perfection’? What do you think, Ānanda, do morality, patience, perseverance, concentration, and wisdom that have not been dedicated to the knowledge of all aspects get the name ‘perfection’?”

“No, Lord,” answered Ānanda. “Lord, why does giving that has been dedicated to the knowledge of all aspects, and morality, patience, perseverance, concentration, and wisdom that have been dedicated to the knowledge of all aspects, get the name ‘perfection’?”

“Ānanda,” replied the Lord, “when giving, morality, patience, perseverance, concentration, and wisdom have been dedicated to the knowledge of all aspects in a nondual way, they get the name ‘perfection.’ When they have been dedicated to the knowledge of all aspects in a nonappropriating way, in a nonapprehending way, they get the name ‘perfection.’ ”

Ānanda then asked, “Lord, why does giving that has been dedicated to the knowledge of all aspects F.2.b in a nondual way get the name ‘perfection’? Lord, why do morality, patience, perseverance, concentration, and wisdom that have been dedicated to the knowledge of all aspects in a nondual way get the name ‘perfection’?”

“Ānanda,” replied the Lord, “it is because it has been dedicated by way of the nonduality of form, and it has been dedicated by way of the nonduality of feeling, perception, volitional factors, and consciousness, up to awakening.”

Ānanda then asked, “Lord, why is it by way of the nonduality of form? Why is it by way of the nonduality of feeling, perception, volitional factors, and consciousness? Up to why is it by way of the nonduality of awakening?”

“Ānanda,” replied the Lord, “it is because form is empty of form. Feeling is empty of feeling. Perception is empty of perception. Volitional factors are empty of volitional factors, and consciousness is empty of consciousness. And why? Because form, feeling, perception, volitional factors, and consciousness and that perfection are not two and cannot be divided into two. Perfection and awakening are not two and cannot be divided into two. Therefore, Ānanda, here the five perfections, up to awakening and the knowledge of all aspects are preceded by just this perfection of wisdom.

“To illustrate, Ānanda, through the power of a collection, seeds grow when planted on this great earth. Similarly, Ānanda, all the perfections, F.3.a the thirty-seven dharmas on the side of awakening, up to the knowledge of all aspects grow when planted on the perfection of wisdom. And, planted on the knowledge of all aspects, all the perfections, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha grow. Therefore, Ānanda, just this perfection of wisdom is the leader of these perfections, up to the eighteen distinct attributes of a buddha and the knowledge of all aspects.”

Śatakratu then said, “Lord, the tathāgata, worthy one, perfectly complete Buddha has not proclaimed all the good qualities of the perfection of wisdom, the good qualities that have been appropriated by a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom. It is because that son or daughter takes up and properly pays attention to this perfection of wisdom that the ten wholesome actions appear in the world; that the four concentrations, four immeasurables, and four formless absorptions appear in the world; up to that the eighteen distinct attributes of a buddha appear in the world. Lord, it is because they have taken up, up to have properly paid attention to the perfection of wisdom that there are great sāla tree–like royal families in the world, there are great sāla tree–like brahmin families, and there are great sāla tree–like business families in the world; that there are the Cāturmahā­rājika gods, up to and that there are Akaniṣṭha gods in the world. F.3.b Lord, it is because they have taken up, up to have properly paid attention to the perfection of wisdom that there are stream enterers in the world; that there are once-returners, non-returners, and worthy ones in the world; that there are pratyekabuddhas in the world; and that there are bodhisattvas in the world. Lord, it is because they have taken up, up to have properly paid attention to the perfection of wisdom that there are tathāgatas, worthy ones, perfectly complete buddhas in the world.”

Śatakratu, head of the gods, having said this, the Lord then said to him, “Kauśika, I am not saying a son of a good family or daughter of a good family who has taken up, up to has properly paid attention to the perfection of wisdom has merely that many good qualities. And why? Kauśika, those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom are endowed with an immeasurable aggregate of morality and will not become separated from the thought of the knowledge of all aspects. Those who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom are endowed with an immeasurable aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation, and they will not become separated from the thought of the knowledge of all aspects. Kauśika, you should know that those who … up to properly pay attention F.4.a are like tathāgatas. They will not become separated from the thought of the knowledge of all aspects.

“Kauśika, the aggregate of morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation in the aggregate of morality, aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation of śrāvakas and pratyekabuddhas does not, Kauśika, approach the aggregate of morality, up to aggregate of knowledge and seeing of liberation in the aggregate of morality, up to aggregate of knowledge and seeing of liberation of a son of a good family or daughter of a good family who stands in the perfection of wisdom even by a hundredth part, or by a thousandth part, or by a hundred thousandth part; neither does it stand up to any number, or fraction, or counting, or example, or comparison.

“And why? Because, Kauśika, those sons of a good family and daughters of a good family are freed from the thought of the śrāvaka and pratyekabuddha levels without being separated from any dharma and without it having been produced at all.

“Kauśika, it is to be expected that a son of a good family or daughter of a good family who has written out this perfection of wisdom and keeps it in mind, who respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, will obtain these good qualities in this life and in future lives.”

The Lord having said this, Śatakratu, head of the gods, then said to him, “I too will constantly and always guard, protect, and keep safe F.4.b a son of a good family or daughter of a good family who takes up this perfection of wisdom, keeps this perfection of wisdom in mind, and respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. They will never be separated from the thought of the knowledge of all aspects.”

Śatakratu, head of the gods, having said this, the Lord then said to hm, “Kauśika, in order to listen to the Dharma, many hundreds of thousands of gods will come near to a son of a good family or daughter of a good family who is reciting the perfection of wisdom. Those gods will want to connect those sons of a good family or daughters of a good family with the confidence giving a readiness to speak about the perfection of wisdom. When those Dharma preachers do not wish to teach, those very gods will also, because of their respect for the Dharma, want to connect them with the confidence giving a readiness to speak.

“Kauśika, a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom and, having written it out in book form, respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners gets these good qualities too in this life.

“Furthermore, Kauśika, those sons of a good family or daughters of a good family who are explaining this perfection of wisdom in front of the four retinues are not cowed when somebody argues and finds fault with them. And why? F.5.a Because this perfection of wisdom guards, protects, and keeps safe those sons of a good family or daughters of a good family. It is also because in the perfection of wisdom ordinary and extraordinary dharmas, those with outflows and without outflows, those shared in common and not shared in common, those that are wholesome and unwholesome, those that are compounded and uncompounded, the dharmas of śrāvakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, the dharmas of buddhas, and all dharmas are not different.

“And why? Because that son of a good family or daughter of a good family standing in inner emptiness, up to standing in the emptiness that is the nonexistence of an intrinsic nature does not see fault finding and does not see a fault finder either. Thus no fault will be found in that son of a good family or daughter of a good family mentored by the perfection of wisdom.

“Furthermore, Kauśika, a son of a good family or daughter of a good family who takes up, up to properly pays attention to the perfection of wisdom does not feel cowed, tense up, tremble, feel frightened, or become terrified. And why? Because those sons of a good family or daughters of a good family do not see a real basis that could feel cowed, could tense up, could tremble, could feel frightened, or could become terrified.

“Kauśika, a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom, and respects, reveres, honors, and worships it with flowers, F.5.b perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners appropriates these good qualities too in this life.

“Furthermore, Kauśika, fathers, mothers, friends, retainers,kinsmen, blood relatives, those following a secluded religious life, and brahmins come to feel great affection for any son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom and, having written it out in book form, respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. Those bodhisattvas become loved by the lord buddhas standing in all the world systems in the ten directions and by bodhisattvas, śrāvakas, pratyekabuddhas, worthy ones, all those in training, and all those for whom there is no more training; they become dear to the world with its celestial beings, with its Māras, and with its Brahmās, and to the whole populace with those following a secluded religious life and the brahmins, with its gods, humans, and asuras. They become endowed with a seamless confident readiness; endowed with a seamless perfection of giving; endowed with a seamless perfection of morality, patience, perseverance, concentration, and wisdom; endowed with seamless inner emptiness,up to emptiness that is the nonexistence of an intrinsic nature; endowed with seamless applications of mindfulness, right efforts,F.6.a legs of miraculous power, faculties, powers, limbs of awakening, paths, ten tathāgata powers, and four fearlessnesses; and endowed with four seamless detailed and thorough knowledges, eighteen seamless distinct attributes of a buddha, seamless dhāraṇī gateways and meditative stabilization gateways, seamless clairvoyances, bringing beings to maturity, and purification of a buddhafield; and endowed with a seamless knowledge of all aspects. They become able, because they are endowed with the Dharma, to curb all the disputes with tīrthikas that ever come up.

“Kauśika, a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom and, having written it out, respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners also appropriates these good qualities in this life and future lives, and they will not become separated from the thought of the knowledge of all aspects.

“Furthermore, Kauśika, the Cāturmahā­rājika gods that are in the great billionfold world system who have set out for unsurpassed awakening come to where a son of a good family or daughter of a good family, having written out this perfection of wisdom in book form, bears it in mind. They take up this perfection of wisdom, Kauśika, bear it in mind, read it aloud, and master it, and, having venerated and bowed to it, they go back. Similarly, F.6.b the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Brahmā^[411] gods who have made a prayer for unsurpassed awakening come to where a son of a good family or daughter of a good family writes out this perfection of wisdom in book form and bears it in mind. They take up this perfection of wisdom, Kauśika, bear it in mind, read it aloud, and master it, and, having venerated and bowed down to it, they go back. Kauśika, also the Śuddhāvāsa gods—the Avṛha, Sudarśana, Sudṛśa, Atapa, and Akaniṣṭha gods—think to come there, take up this perfection of wisdom, Kauśika, bear it in mind, read it aloud, and master it, and, having venerated it, they go back.

“Kauśika, that son of a good family or daughter of a good family should have the following thought. They should think, ‘May the gods included in the Cāturmahā­rājika and the Bṛhatphala class of gods on down, the Śuddhāvāsa class of gods, and the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that are in world systems in the ten directions who have set out for unsurpassed awakening come here, and may they take up this perfection of wisdom, bear it in mind, read it aloud, and master it, and, having venerated and bowed to it, go back. May I make this offering F.7.a of a gift of Dharma to them.’

“Those Cāturmahā­rājika gods and Bṛhatphala gods on down and the Śuddhāvāsa class of gods that are in world systems in the ten directions who have set out for unsurpassed awakening do think to come there. They take up this perfection of wisdom, bear it in mind, read it aloud, and master it, and, having venerated it, they go back.

“The Cāturmahā­rājika gods and the Akaniṣṭha gods on down that are in this great billionfold world system and the Cāturmahā­rājika gods and the Akaniṣṭha gods on down that are in world systems in the ten directions will guard, protect, and keep safe that son of a good family or daughter of a good family so that those seeking an opportunity to hurt will not get an opportunity unless it is the maturation of karma.

“Kauśika, those sons of a good family or daughters of a good family will appropriate these good qualities too in this life. And why? Because those sons of a good family or daughters of a good family have set out for unsurpassed, perfect, complete awakening; they have set out to be a refuge for all beings, not to reject all beings—to be of benefit and bring happiness to all beings.”

Then Śatakratu, head of the gods, asked the Lord, “Lord, how will those sons of a good family or daughters of a good family know the Cāturmahā­rājika gods have come there from all around and that the Akaniṣṭha gods on down have come there F.7.b to take up this perfection of wisdom, bear it in mind, read it aloud, master it, respect, revere, honor, worship, venerate, and bow down to it?”

“Kauśika,” answered the Lord, “when those sons of a good family or daughters of a good family smell a celestial divine fragrance they have never smelled before they will know ‘extremely powerful gods have come here to hear, take up, bear in mind, read aloud, master, respect, revere, honor, worship, venerate, and bow down to this perfection of wisdom.’

“Furthermore, Kauśika, when those sons of a good family or daughters of a good family are habitually clean, because of their habitual cleanliness the gods will come there to hear, take up, bear in mind, read aloud, master, respect, revere, honor, worship, venerate, and bow down to this perfection of wisdom, and they will become enraptured.

“In that place the gods that are only slightly powerful are unable to bear the splendor of the extremely powerful ones and feel they have to withdraw from there.

“The belief of those sons of a good family or daughters of a good family becomes stronger and stronger in line with the arrival there of those extremely powerful gods.

“On that place on the earth one should not behave like those who are not habitually clean. That place should be adorned with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. That place should be adorned in many ways; it should be daubed with fragrant substances and strewn with loose flowers, and a cloth canopy with tassels hanging down should be stretched out over it.

“Furthermore, Kauśika, those sons of a good family or daughters of a good family will not feel F.8.a physical weariness but will feel a sense of physical pleasure, a sense of physical lightness; they will do what they do physically with a sense of ease. They will also feel a sense of mental lightness, will do what they do mentally with a sense of ease, and will experience mental pleasure.

“From then on, they will conceive of everything in terms of the perfection of wisdom from the bottom of their hearts and will not have bad dreams. In their dreams they will see a tathāgata, worthy one, perfectly complete buddha adorned with the thirty-two major marks of a great person and with a body golden in color, seated and teaching the Dharma at the head of the śrāvaka saṅgha and at the head of the bodhisattva community. From those tathāgatas they hear just discourse connected with the six perfections; they hear just discourse connected with the thirty-seven dharmas on the side of awakening,up to the eighteen distinct attributes of a buddha; and they hear just the meaning of those perfections,up to the meaning of the eighteen distinct attributes of a buddha. They will see the Bodhi tree, they will see the bodhisattva great being approaching the site of awakening, and they will see the full awakening to unsurpassed, perfect, complete awakening.^[412] They will see many hundreds of thousands of one hundred million billion bodhisattvas chanting the buddha’s words in the assembly, saying, ‘Get the knowledge of all aspects, bring beings to maturity, purify a buddhafield.’ They will hear the sound of one hundred million billion buddhas from the eastern direction. Similarly, they will hear the sound of many hundreds of thousands of one hundred million billion F.8.b buddhas from the south, west, and north, below and above, and intermediate directions. They will hear in such and such a world system such and such a tathāgata, worthy one, perfectly complete buddha visibly surrounded by his many hundreds of thousands of one hundred million billion bodhisattvas, and by many hundreds of thousands of one hundred million billion śrāvakas, seated teaching the Dharma.

They will see many hundreds of thousands of one hundred million billion buddhas in the eastern direction entering into complete nirvāṇa, and they will also see many hundreds of thousands of one hundred million billion buddhas entering into complete nirvāṇa in … up to the ten directions. They will also see hundreds of thousands of one hundred million billion reliquaries, receptacles for the remaining physical constituents of those tathāgatas, made of various precious things. They will see the respecting, revering, honoring, and worshiping of them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. Kauśika, sons of a good family or daughters of a good family will have such good dreams as those.

“They will fall asleep happy and wake up happy, they will have the experience of their bodies being infused with energy, and they will have the experience of their bodies not being heavy but light. They will not have a powerful greediness for food, and they will not be greedy for requirements—robes, alms, beds and seats, and medicines for sicknesses. Kauśika, this is like a monk practitioner of yoga who has arisen from meditative stabilization with a mind satisfied by mental work. They do not have a powerful greediness for food. They have less. F.9.a Similarly, Kauśika, the nonhumans supply a son of a good family or daughter of a good family with energy. Those lord buddhas, and also the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that are in the ten directions, infuse their body with energy.

“Kauśika, sons of a good family or daughters of a good family with the thought of the knowledge of all aspects who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom appropriate these good qualities too in this life.

“Furthermore, Kauśika, even if sons of a good family or daughters of a good family do not take up, do not bear in mind, do not read aloud, do not master, and do not properly pay attention to this perfection of wisdom, still, if, having written it out in book form, they bear it in mind and respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, based on that, Kauśika, those sons of a good family or daughters of a good family create a lot of merit. To respect, revere, honor, and worship tathāgatas, worthy ones, perfectly complete buddhas and their śrāvaka saṅghas that are in world systems all around in the ten directions with requirements—robes, alms, beds and seats, and medicines for sicknesses—and to respect, revere, honor, and worship the reliquaries of those tathāgatas, worthy ones, perfect complete buddhas when they have passed into complete nirvāṇa F.9.b along with their śrāvaka saṅghas with requirements—robes, alms, beds and seats, and medicines for sicknesses—is not like that.”

Chapter 31: Physical Remains

Then the Lord asked Śatakratu, head of the gods, “Kauśika, which of these two options would you choose: to have this Jambudvīpa filled right to the top with the physical remains of tathāgatas and to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, or to be given this perfection of wisdom?”

“Lord,” replied Śatakratu, “were I to be offered this Jambudvīpa filled right to the top with the physical remains of the tathāgatas and to be offered this perfection of wisdom written out in book form—were I to be presented with these two options—I would want the perfection of wisdom. And why? Lord, it is not that I do not venerate those physical remains of the tathāgatas. Lord, I do indeed venerate them. It is not that I do not respect those physical remains of the tathāgatas, or do not revere, do not honor, and do not worship them. But I respect, revere, honor, and worship those physical remains of the tathāgatas because they come about from the perfection of wisdom. The physical remains of the tathāgatas F.10.a are suffused by the perfection of wisdom. That is why the physical remains of the tathāgatas get to be worshiped.”

Then venerable Śāriputra said to Śatakratu, head of the gods, “Kauśika, the perfection of wisdom cannot be apprehended, cannot be pointed out, does not obstruct, and has only one mark—that is, no mark—so how could you think to take it up? Why can it not be taken up? It is because this perfection of wisdom is not a place to be seized or not seized, to be increased or reduced, to be taken away from or added to, for defilement or purification. It does not bestow the buddha dharmas; it does not remove the dharmas of ordinary persons. It does not bestow the dharmas of bodhisattvas, the dharmas of pratyekabuddhas, the dharmas of śrāvakas, the dharmas of those in training, or the dharmas of those for whom there is no more training. It does not remove the dharmas of ordinary persons. It does not bestow the uncompounded element, and it does not remove the compounded element. It does not bestow inner emptiness, up to or the emptiness that is the nonexistence of an intrinsic nature; it does not bestow the applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, the path, or the eighteen distinct attributes of a buddha. It does not bestow the knowledge of all aspects.”

“Venerable monk Śāriputra, exactly!” said Śatakratu. “I too understand that the perfection of wisdom does not bestow the buddha dharmas, up toF.10.b the knowledge of all aspects. Why? Because the perfection of wisdom is not two, because a dual perfection of wisdom is not available. Similarly, a dual perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving is not available, because it is not two.”

Then the Lord complimented Śatakratu, head of the gods. “Kauśika, exactly so! Excellent, excellent, Kauśika, it is exactly as you say! A dual perfection of wisdom is not available because the perfection of wisdom is not two. Similarly, a dual perfection of concentration…, perfection of perseverance…, perfection of patience…, perfection of morality…, and perfection of giving is not available, because it is not two. Kauśika, to accept the perfection of wisdom as two is simply to accept the dharma-constituent as two. And why? Kauśika, the perfection of wisdom and the dharma-constituent are not two, nor are they divided. Similarly, the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving and the dharma-constituent are not two, nor are they divided. Connect this in the same way with each, up to to accept the perfection of wisdom as two is simply to accept suchness as two, up to … is simply to accept the very limit of reality and the inconceivable element as two.”

Śatakratu then said, “Lord, F.11.a this perfection of wisdom in which bodhisattva great beings train to fully awaken to unsurpassed, perfect, complete awakening is the place to which the world with its gods, humans, and asuras rightly bows down.

“Lord, at the times when I am present on the throne of the head of the gods in the Sudharmā assembly of gods, the gods come to attend on me there in my place. When I am not present on my lion throne they think, ‘Seated on this Dharma throne, Śatakratu, head of the gods, teaches Dharma to the Trāyastriṃśa gods,’ and they bow down to that throne of mine and go back. Similarly, Lord, the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas come from the ten directions with the thought to go and bow down to where this perfection of wisdom is kept written out, or is read aloud, or is perfectly revealed to others and, having bowed down to this perfection of wisdom, to go back. And why? It is because the tathāgatas, worthy ones, perfectly complete buddhas have come about from this perfection of wisdom, all the requirements for the happiness of all beings have arisen from it, and because whatever physical remains of the tathāgatas there are, they too have come about from this perfection of wisdom. Even when a tathāgata is pursuing the practice of awakening, this perfection of wisdom serves as the foundation, serves as the condition, serves as the cause, and serves as the force for the knowledge of all aspects.

“Lord, because that is the case, of those two options I would want just the perfection of wisdom. F.11.b Having taken the perfection of wisdom, I would recite it with a mind that longs for the good Dharma.

“Lord, when I pay attention to the perfection of wisdom, I see no reason to fear or be petrified. And why? Lord, it is because the perfection of wisdom has no causal sign; the perfection of wisdom, Lord, has no token, is inexpressible, and cannot be given voice to.

“Similarly, Lord, the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving, up to the knowledge of all aspects cannot be given voice to.

“Lord, were the perfection of wisdom to have a causal sign, were it not to have no causal sign, the tathāgata, worthy one, perfectly complete buddha, having understood that all dharmas have no causal sign, have no token, are inexpressible, and cannot be talked about, would not have fully awakened to unsurpassed, perfect, complete awakening and taught beings that dharmas have no causal sign, have no token, are inexpressible, and cannot be talked about. Lord, it is because the perfection of wisdom has no causal sign, has no token, is inexpressible, and cannot be talked about that the tathāgata, having understood that all dharmas have no causal sign, have no token, are inexpressible, cannot be talked about, and are inconceivable, did fully awaken to unsurpassed, perfect, complete awakening and does teach beings F.12.a that dharmas have no causal sign, have no token, are inexpressible, cannot be given voice to, are inconceivable, and are not amenable to language.

“Therefore, Lord, the world with its gods, humans, and asuras should respect, should revere, should honor, and should worship this perfection of wisdom with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners; they should take it up, bear it in mind, read it aloud, and master it. It is correct that life in the hells, the animal world, and the world of Yama will then be no more, and they will not descend to the śrāvaka level or the pratyekabuddha level. It is correct that up until fully awakening to unsurpassed, perfect, complete awakening, they will see the tathāgata, bring beings to maturity, and, passing on from buddhafield to buddhafield, respect, revere, honor, and worship this perfection of wisdom with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.

“Furthermore, Lord, were I to be offered this great billionfold world system filled right to the top with the physical remains of tathāgatas, and were I to be offered this perfection of wisdom written out in book form, presented with these two options I would want just this perfection of wisdom. F.12.b And why? Those physical remains of the tathāgatas come about from the perfection of wisdom; that is why they are respected, revered, honored, and worshiped, and that is why those sons of a good family who have respected, revered, honored, and worshiped them are not born in terrible forms of life, experience everything perfect of the gods and humans, and in the Śrāvaka Vehicle, or the Pratyekabuddha Vehicle, or the Great Vehicle enter complete nirvāṇa in accordance with earlier prayers they have made.

“To see the Tathāgata and to see the perfection of wisdom is equivalent, because, Lord, the Tathāgata and the perfection of wisdom are not two and cannot be divided into two.

“Furthermore, Lord, for a tathāgata, worthy one, perfectly complete buddha to teach the discourses, melodious narrations, predictions, up to and expositions with the three sorts of miracles, and for a son of a good family or a daughter of a good family to take up this perfection of wisdom and, having mastered it, teach it to others is equivalent. And why? Lord, it is because a tathāgata, worthy one, perfectly complete buddha’s teaching of the discourses, melodious narrations, predictions, up to and expositions with the three sorts of miracles comes about from it.

“Furthermore, Lord, for as many tathāgatas, worthy ones, perfect complete buddhas as there are sand particles in the Gaṅgā River in the east to teach the discourses, melodious narrations, predictions, F.13.aup to and expositions with the three sorts of miracles, and similarly, for the lord buddhas in as many world systems as there are sand particles in the Gaṅgā River in the south, west, and north, below and above, and the intermediate directions to teach the discourses, melodious narrations, predictions, up to and expositions with the three sorts of miracles, and for a son of a good family or a daughter of a good family to take up this perfection of wisdom, up to master it, and teach it to others is equivalent. And why? Because tathāgatas come about from it, and because discourses, melodious narrations, predictions, up to and expositions with the three sorts of miracles come about from it too.

“Furthermore, Lord, to respect, revere, honor, and worship as many tathāgatas, worthy ones, perfectly complete buddhas as there are sand particles in the Gaṅgā River in each of the ten directions with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, and to respect, revere, honor, and worship this perfection of wisdom written out in book form with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners is equivalent. And why? Because the tathāgatas, worthy ones, perfectly complete buddhas come about from it.

“Furthermore, Lord, for the son of a good family or daughter of a good family who has taken up this perfection of wisdom, F.13.b borne it in mind, read it aloud, mastered it, properly paid attention to it, and illuminated it for others, it is correct that life in the hells, the animal world, and the world of Yama will be no more, and it is correct that descent to the śrāvaka level or the pratyekabuddha level will not happen and that they will stand on the irreversible bodhisattva level. And why? Because for the son of a good family or daughter of a good family who has written out this perfection of wisdom and takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it, as well as respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, it is right that there are no hazards anywhere.

“To illustrate, Lord, a person fearful of rich creditors seeks safety with the ruler, and in the retinue of the ruler is actually lobbied by those he fears. They do not scare him again. And why? Lord, having sought safety in the powerful, that happens. That is why, having sought safety in the ruler, he is not scared. Similarly, Lord, the physical remains of the tathāgatas get to be worshiped because they are suffused with the perfection of wisdom. Lord, there the perfection of wisdom should be viewed as being like a ruler; the physical relics of the tathāgatas that get to be worshiped because they are suffused by the perfection of wisdom should be viewed as being like the person who has sought safety with the ruler and gets to be feted. F.14.a You should know that even the knowledge of all aspects is suffused by the perfection of wisdom.

“Because that is the case, of those two options I would want just the perfection of wisdom. And why? Because the physical remains of the tathāgatas come about from it, the thirty-two major marks of a great person come about from it, the ten tathāgata powers come about from it, the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha come about from it, and great love and great compassion come about from it. Lord, all five perfections get the name perfection because they come about from it. The knowledge of all aspects of the tathāgatas comes about from it. B24

“Lord, a human or nonhuman looking for a way to cause trouble to beings in a great billionfold world system does not find a way to cause trouble to those beings who take up this perfection of wisdom, bear it in mind, read it aloud, and master it, so those beings gradually enter into complete nirvāṇa.

“Thus, Lord, this perfection of wisdom, like a jewel, serves a great purpose. The perfection of wisdom is made available for doing the work a buddha has to do for those beings standing in the great billionfold world system.^[414] It is right, Lord, that a buddha comes into being in a world system where the perfection is being practiced. F.14.b

“To give an illustration, Lord, there is a large, priceless jewel. That precious jewel is endowed with good qualities such as the following: Nonhumans do not find an opportunity to cause trouble to any place the large precious jewel is placed, and if, when a man or woman is possessed by a nonhuman, the precious jewel is brought out, the moment the precious jewel is brought out the nonhuman is unable to bear the splendor of that large precious jewel and flees. If the precious jewel is attached to a body feverish with jaundice it clears up the bile disorder, the sickness does not increase, and it is cured; if the precious jewel is attached to a body wracked by chills and the flu it clears up the wind disorder; and if the precious jewel is attached to a body sick with a phlegm disorder, all the phlegm disorders are cured as well. When a son of a good family or daughter of a good family is wracked by a disorder of the three humors in combination,^[415] if the precious jewel is attached to the body, that is cured as well. That precious jewel also illuminates the night. During the advent of the hot season, wherever the precious jewel is put it cools that place down; during the advent of the cold season, wherever the precious jewel is put it warms that place up; and wherever the precious jewel is put that place is cool but not cold, warm but not hot, and seasonably pleasant. In whatever place the precious jewel is kept no poisonous snakes and scorpions or other poisonous crawling creatures remain in that place. When the precious jewel is shown to a son of a good family or daughter of a good family bitten by a poisonous snake, the moment it is shown to them F.15.a the poison totally disappears. That precious jewel is endowed with good qualities such as those and so on.

“Lord, if the precious jewel is attached to the bodies of those men or women who are wracked by various sicknesses, all their sicknesses are cured. Lord, all water into which the precious jewel is introduced takes on its natural color and becomes endowed with the eight good qualities. Lord, if the precious jewel is wrapped in a blue cloth and introduced into water it turns the water blue. If the precious jewel, in other instances, is wrapped in a yellow, or red, or reddish brown, or crystal-colored cloth and introduced into water it turns the water those colors. If the precious jewel is wrapped in a cloth of a mixture of colors and introduced into water, it turns the water that mixture of colors. Lord, if the precious jewel is introduced into dirty water it makes it clean. That precious jewel is endowed with good qualities such as those, and so on.”

Then venerable Ānanda asked Śatakratu, head of the gods, “Kauśika, what do you think? Is this a precious jewel of the gods, or do the humans of Jambudvīpa have something so precious as this as well?”

“Elder Ānanda,” replied Śatakratu, “this is a precious jewel of the gods. The precious jewels of the humans of Jambudvīpa are stunted and heavy; the precious jewels of the gods are big and light. Unlike the precious jewels of the gods, the precious jewels of the humans of Jambudvīpa are not replete with good qualities, so F.15.b those precious jewels of the humans of Jambudvīpa do not compare with a millionth part^[416] of a jewel of the gods; they do not stand up to any fraction, or counting, or example.”

Then Śatakratu, head of the gods, said to the Lord, “Lord, if you introduce this precious jewel into a basket, even when you have taken this precious jewel out of the basket, the basket still retains an attraction because of thinking ‘it was there, in there.’ Similarly, Lord, the physical and mental suffering and harm perpetrated by humans or nonhumans on sons of a good family or daughters of a good family do not occur in any place where this perfection of wisdom is practiced.

“There precious jewel is an expression for the perfection of wisdom and knowledge of all aspects. The good qualities of the perfection of wisdom are infinite, so is it possible to proclaim as many good qualities of the perfection of wisdom as there are?

“Similarly, these good qualities of the knowledge of all aspects—the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; up to the eighteen distinct attributes of a buddha, the knowledge of a knower of all, the dharma-constituent, the certification of dharmas, suchness, the very limit of reality, and the inconceivable element—are the good qualities on account of which F.16.a the physical remains of a tathāgata who has entered complete nirvāṇa get to be worshiped.

“Furthermore, Lord, those physical remains were the receptacle of the knowledge of a knower of all aspects, the elimination of all residual impressions, connections, and afflictions, a constant staying in a state of equanimity, and the natural state not robbed of mindfulness. That is why they get to be worshiped.

“Furthermore, Lord, those physical remains were the receptacle of the jewel-like perfections. Those physical remains of a tathāgata were the receptacle of perfections that are not defiled and are not purified, perfections that are not produced and do not stop, perfections that are not appropriated and are not forsaken, and perfections that do not come and do not go. Those physical remains of a tathāgata were the receptacle of perfections that are the true nature of dharmas. Those physical remains of the Tathāgata are suffused with the true nature of dharmas. That is why those physical remains of a tathāgata get to be worshiped.

“Furthermore, Lord, let alone this great billionfold world system filled right to the top with the physical remains of tathāgatas, Lord, even were I to be offered as many great billionfold world systems as there are sand particles in the Gaṅgā River filled right to the top with the physical remains of tathāgatas, and this perfection of wisdom written out in book form—Lord, presented with these two options I would want just this perfection of wisdom. And why? The physical remains of the tathāgatas are suffused by the perfection of wisdom. F.16.b It is because they come about from it that they get to be worshiped.

“Lord, when the wholesome roots of a son of a good family or daughter of a good family who has respected, revered, honored, and worshiped the physical remains of the tathāgatas have grown to their limit, they experience the happinesses of gods and humans, they experience the happinesses of great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families, and of the Cāturmahā­rājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods. The wholesome roots bring the suffering of just those to an end. A son of a good family or daughter of a good family who has respected, revered, honored, and worshiped the perfection of wisdom, on the other hand, completes the perfection of concentration and thereby completes the perfection of perseverance; completes the perfection of perseverance and thereby completes the perfection of patience; completes the perfection of patience and thereby completes the perfection of morality; and completes the perfection of morality and thereby completes the perfection of giving. Similarly, they complete the thirty-seven dharmas on the side of awakening,up to practicing the eighteen distinct attributes of a buddha, and they pass beyond the śrāvaka and pratyekabuddha level and enter into the secure state of a bodhisattva. Having entered into the secure state of a bodhisattva F.17.a they gain the clairvoyances of a bodhisattva, pass on from buddhafield to buddhafield, assuming bodies at will, whatever bodies will bring beings to maturity. Alternatively, they assume the body of a wheel-turning emperor, or of those in great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families, and bring beings to maturity.

“Lord, because that is the case, it is not that I do not respect the physical remains of the tathāgatas, and it is not that I do not seek to obtain them. But still, it is on account of revering the perfection of wisdom that I revere, that I respect, that I honor, and that I worship the physical remains of the tathāgatas.

“Furthermore, Lord, those who want to see tathāgatas, worthy ones, perfectly complete buddhas standing in infinite countless world systems in the ten directions as the dharma body and as the form body^[417] should take up this perfection of wisdom, bear it in mind, read it aloud, master it, illuminate it in detail for others, and properly pay attention to it.

“A son of a good family or daughter of a good family who wants to see the tathāgatas, worthy ones, perfectly complete buddhas of the ten directions, that son of a good family or daughter of a good family, practicing the perfection of wisdom, should cultivate mindfulness of the buddhas in accordance with what the dharmas actually are.^[418] As for what the dharmas actually are, F.17.b Lord, they are two. What are the two? What the dharmas actually are when the dharmas are compounded and what the dharmas actually are when the dharmas are uncompounded.

“Lord, what are the actual dharmas when the dharmas are compounded? They are the knowledge of inner emptiness, up to the knowledge of emptiness that is the nonexistence of an intrinsic nature, knowledge of the thirty-seven dharmas on the side of awakening, knowledge of the ten tathāgata powers, knowledge of the four fearlessnesses, knowledge of the four detailed and thorough knowledges, knowledge of the eighteen distinct attributes of a buddha, knowledge of wholesome and unwholesome dharmas, knowledge of dharmas with outflows and without outflows, knowledge of basic immorality and what is not basic immorality, knowledge of the ordinary and extraordinary, and knowledge of defilement and purification dharmas. These are said to be what the dharmas actually are when the dharmas are compounded.

“What are the actual dharmas when the dharmas are uncompounded? They are the nonexistence of production, the nonexistence of stopping, the nonexistence of lasting, the nonexistence of lasting and changing into something else, the nonexistence of defilement, the nonexistence of purification, the nonexistence of decrease, and the nonexistence of increase in any dharma, up to the nonexistence of an intrinsic nature of all dharmas. And what is the nonexistence of an intrinsic nature of all dharmas? All dharmas are the nonexistence of an intrinsic nature, so this is said to be what the dharmas actually are when the dharmas are uncompounded.”

Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! The tathāgatas, F.18.a worthy ones, perfectly complete buddhas who appeared in times past fully awakened to unsurpassed, perfect, complete awakening thanks to just this perfection of wisdom; the tathāgatas, worthy ones, perfectly complete buddhas who will appear in future times will fully awaken to unsurpassed, perfect, complete awakening thanks to just this perfection of wisdom; and the present tathāgatas, worthy ones, perfectly complete buddhas presently dwelling and maintaining themselves in infinite, countless world systems in the ten directions fully awaken to unsurpassed, perfect, complete awakening thanks to just this perfection of wisdom.

“Those who were the śrāvakas of past tathāgatas, worthy ones, perfectly complete buddhas, those who will be the śrāvakas of future tathāgatas, worthy ones, perfectly complete buddhas, and those who are standing at the present time as the śrāvakas of present tathāgatas, worthy ones, perfectly complete buddhas reached, will reach, and are reaching the result of stream enterer, the result of once-returner, the result of non-returner, and the result of worthy one thanks to just this perfection of wisdom.

“Those who were pratyekabuddhas in times past, those who will be pratyekabuddhas in future times, and those presently dwelling and maintaining themselves in infinite, countless world systems in the ten directions reached, F.18.b will reach, and are reaching their own awakening thanks to just this perfection of wisdom.

“And why? It is because this perfection of wisdom gives detailed instruction for the three vehicles and instruction by way of no causal sign, by way of no production, by way of no stopping, by way of no defilement, by way of no purification, by way of no enactment, by way of no appropriating, by way of no forsaking, by way of not taking anything away, by way of not adding anything, by way of no grasping, and by way of no rejecting.

“Furthermore, it does it as ordinary convention, not ultimately. And why? Because the perfection of wisdom is not perfect and not imperfect. It is not over there or over here, nor has it stayed up or sunk down, nor is it the same or sometimes different, with a causal sign or without a causal sign, ordinary or extraordinary, compounded or uncompounded, wholesome or unwholesome, or past, future, or present.

“Kauśika, the perfection of wisdom does not bestow any dharma. It does not bestow pratyekabuddha dharmas, worthy one dharmas, or the dharmas of ordinary persons.”

“Lord,” replied Śatakratu, “this—that is, the perfection of wisdom—is a great perfection. Lord, bodhisattva great beings practicing the perfection of wisdom are aware of the thought activities of all beings, but they do not apprehend a being, up to they do not apprehend one who knows and one who sees. They also do not apprehend F.19.aform, and they do not apprehend feeling, perception, volitional factors, or consciousness; they do not apprehend the eyes, they do not apprehend a form, they do not apprehend eye consciousness, they do not apprehend eye contact, and they do not apprehend any pleasurable, or suffering, or neither pleasurable nor suffering feeling that arises from the condition of contact with the eyes. Similarly, they do not apprehend the ears … the nose … the tongue … the body … or the thinking mind, they do not apprehend thinking-mind consciousness, they do not apprehend thinking-mind contact, and they do not apprehend any pleasurable feeling or suffering feeling, or neither pleasurable nor suffering feeling that arises from the condition of contact with the thinking mind. They do not apprehend the applications of mindfulness; they do not apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; and they do not apprehend the four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha. They do not apprehend bodhi, buddha, or buddhadharmas.

“And why? Because the perfection of wisdom is not made available in a way that anything can be apprehended. And why? Because what apprehends and what is apprehended have no intrinsic nature.”

“Exactly so, Kauśika, exactly so!” said the Lord. “Kauśika, given that bodhisattva great beings thus practicing the perfection of wisdom by way of not apprehending anything do not apprehend even awakening, what need is there to mention that they do not apprehend a bodhisattva, F.19.b and they do not apprehend the dharmas of bodhisattvas.”

Śatakratu then asked, “Lord, why is it that bodhisattva great beings practice only the perfection of wisdom and do not practice the other perfections?”

“Kauśika,” replied the Lord, “bodhisattvas do not practice only the perfection of wisdom; they practice all the perfections, and practice, moreover, by way of not apprehending anything. They do not apprehend a gift, do not apprehend a giver, and do not apprehend a recipient; they do not apprehend morality, do not apprehend being moral, and do not apprehend immorality; they do not apprehend patience, do not apprehend an object of patience, and do not apprehend having patience; they do not apprehend perseverance, do not apprehend something that has to be done, and do not apprehend body and mind; they do not apprehend thought, do not apprehend meditative stabilization, and do not apprehend absorption; and they do not apprehend wisdom, do not apprehend an object of wisdom, and do not apprehend being wise.

“Kauśika, bodhisattva great beings giving gifts are led by the perfection of wisdom by way of not apprehending all dharmas. The protection of morality, cultivation of patience, exertion at perseverance, and absorption in concentration are preceded by the perfection of wisdom. The investigation of the dharmas of bodhisattvas is preceded by the perfection of wisdom. Connect this in the same way with the investigation of the aggregates, constituents, and sense fields is preceded by the perfection of wisdom by way of not apprehending all dharmas. Connect this with the thirty-seven dharmas on the side of awakening by way of not apprehending all dharmas. Connect this withF.20.a the powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha by way of not apprehending all dharmas. Connect this with the rest, up to the knowledge of all aspects by way of not apprehending all dharmas.

“Kauśika, the trees in Jambudvīpa have different leaves and bear different fruit, but when it comes to the shadows of those trees, as many as there are, apart from again and again counting it a ‘shadow,’ there is no distinction or differentiation. Similarly, Kauśika, there is no distinction or differentiation among the five perfections informed by the perfection of wisdom and dedicated to the knowledge of all aspects by way of not apprehending anything.”

Śatakratu then said, “Lord, this perfection of wisdom is endowed with great compassion; this perfection of wisdom brings all good qualities to completion, is endowed with infinite good qualities, is endowed with boundless good qualities, and is endowed with unlimited good qualities.

“Lord, if a son of a good family or daughter of a good family who has written out this perfection of wisdom and bears it in mind and respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners properly pays attention to it as it has been expounded, and if a son of a good family or daughter of a good family who has written out this perfection of wisdom bestows it on others, which of the two creates more merit?”

The Lord replied, “So, Kauśika, here I will pose a counterquestion right to you. You should answer F.20.b to the extent you can. Who do you think, Kauśika, creates more merit—a son of a good family or daughter of a good family who respects, reveres, honors, and worships the physical remains of the Tathāgata with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners, or another son of a good family or daughter of a good family who shares them and bestows just a sesame seed measure of the physical remains of the Tathāgata on others, so that a son of a good family or daughter of a good family then respects, reveres, honors, and worships those physical remains of the Tathāgata just a sesame seed in size with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners?”

“The way I understand the meaning of what you, Lord, have said,” answered Śatakratu, “is that the son of a good family or daughter of a good family who bestows them on others creates even more merit than those who just personally respect, revere, honor, and worship the physical remains of the Tathāgata with flowers and so on. The Tathāgata, seeing the force of that reality, feeling great compassion for those who, among the mass of beings, can be trained by the physical remains of a tathāgata, becomes absorbed in vajra-like meditative equipoise, shatters the vajra-like body, and imbues the physical remains of the Tathāgata with a special power. Lord, the end of the wholesome root planted by those who worship even just a sesame seed measure of the physical remains of the Tathāgata when the Tathāgata has passed into complete nirvāṇa cannot be known until they all have passed into complete nirvāṇa.” F.21.a

“Exactly so, Kauśika, exactly so!” said the Lord. “A son of a good family or daughter of a good family who has written out this perfection of wisdom and bestowed it on others creates even more merit than that son of a good family or daughter of a good family who respects, reveres, honors, and worships it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners.

“Furthermore, Kauśika, a son of a good family or daughter of a good family who goes to others and explicates, teaches, explains, gives a commentary on, and makes clear this perfection of wisdom creates even more merit than that earlier one—so they are rightfully the teacher or the learned fellow spiritual practitioner occupying the position of guru. And why? Here the teacher is not one thing and the perfection of wisdom another. Just the perfection of wisdom is the teacher and just the teacher is the perfection of wisdom, so just the perfection of wisdom should be seen as the teacher. And why? It is because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas have appeared because they have trained in this perfection of wisdom, and any learned fellow spiritual practitioners, or bodhisattvas standing in the irreversible state, have fully awakened to unsurpassed, perfect, complete awakening because they have trained in just this perfection of wisdom. Having trained in just this perfection of wisdom, those in the Śrāvaka F.21.b Vehicle have reached the state of a worthy one, those in the Pratyekabuddha Vehicle have reached their own awakening, and bodhisattvas have entered into, enter into, and will enter into the secure state of a bodhisattva. Therefore, Kauśika, a son of a good family or daughter of a good family who wants to directly witness tathāgatas, worthy ones, perfectly complete buddhas and wants to respect, revere, honor, and worship them with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners should write out just this perfection of wisdom in book form and respect, revere, honor, and worship it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.

“When I fully awakened to unsurpassed, perfect, complete awakening and, seeing the force of this reality, thought, ‘What should I rely on and stay by, whom should I respect, revere, honor, and worship?’ Kauśika, I then saw among the creatures in this world with its celestial beings, Māras, śramaṇas, and brahmins none comparable to myself, and having considered the fact that there are none comparable to myself I again thought, ‘Well then, since this is the case, I should respect, revere, honor, and worship the Dharma to which^[419] I fully awakened, and I should rely on and stay by just that Dharma.’ And what is that Dharma, Kauśika? It is just this perfection of wisdom. It is just this perfection of wisdom that I myself, Kauśika, also respect, revere, honor, and worship, that I have respected, revered, honored, and worshiped, and that Irely on and stay by. F.22.a

“So, Kauśika, a son of a good family or daughter of a good family who wants to fully awaken to unsurpassed, perfect, complete awakening also should respect this perfection of wisdom; should revere, should honor, and should worship it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners; and should rely on it and stay by it, not to mention that those sons of a good family or daughters of a good family who have entered into the Śrāvaka Vehicle or who have entered into the Pratyekabuddha Vehicle should respect this perfection of wisdom; should revere, should honor, and should worship it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners; and should rely on it and stay by it too. And why? Because bodhisattvas have come about from the perfection of wisdom; tathāgatas, worthy ones, perfectly complete buddhas have come about from bodhisattvas; and śrāvakas and pratyekabuddhas have come about from tathāgatas.

Therefore, Kauśika, sons of a good family or daughters of a good family in the Great Vehicle, in the Śrāvaka Vehicle, and in the Pratyekabuddha Vehicle should respect this perfection of wisdom that sons of a good family or daughters of a good family who have fully awakened, will fully awaken, and are awakening to unsurpassed, perfect, complete awakening have trained in, and they should revere, should honor, and should worship it with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.”

Chapter 32: The Superiority of Merit

“Kauśika, F.22.b there is infinitely great merit from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. And why? Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. A being established in the result of stream enterer is freed from all the terrible forms of life. Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha’s awakening, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. And why? Because it is established specifically so the way of buddhas is not brought to an end.

“Kauśika, to establish a son of a good family or daughter of a good family in unsurpassed, perfect, complete awakening creates a lot of merit. And why? Because the Three Jewels have come about from a bodhisattva, and the Three Jewels are for the whole world to worship. Therefore, Kauśika, the creatures in this whole world with its celestial beings, Māras, śramaṇas, and brahmins should respect, revere, honor, and worship this bodhisattva with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.

“Furthermore, Kauśika, were a son of a good family or daughter of a good family to establish F.23.a the beings in Jambudvīpa in the ten wholesome actions, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that. And why? Because in this perfection of wisdom are taught in detail those dharmas without outflows that a son of a good family or daughter of a good family has trained in when they have entered into, enter into, and will enter into the flawlessness that is a perfect state, up to when they have reached, will reach, and are reaching the state of a worthy one, and when they have entered into the secure state of a bodhisattva great being, and when they have fully awakened, awaken, and will awaken to unsurpassed, perfect, complete awakening.

“And what are those dharmas without outflows, Kauśika? They are these: the perfections, the thirty-seven dharmas on the side of awakening, the four noble truths, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the ten tathāgata powers, up to the immeasurable buddhadharmas that tathāgatas, worthy ones, perfectly complete buddhas have taught in detail in this perfection of wisdom.

“Therefore, Kauśika, you should also understand from this one of many explanations that those sons of a good family or daughters of a good family who write out this perfection of wisdom in book form and bestow it on others for nothing but copying out and reading aloud F.23.b create a lot more merit.

“And why? Because in this perfection of wisdom are taught in detail all those dharmas, dharmas on account of which there are great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families; there are the Cāturmahā­rājika gods and there are the Trāyastriṃśa, up to the Naiva­saṃjñā­nāsaṃjñāyatana gods; there are the perfections, up to there are the thirty-seven dharmas on the side of awakening, up to there is the knowledge of all aspects; and there are stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas.

“Kauśika, let alone having established beings in Jambudvīpa in … up to a pratyekabuddha’s awakening, were some son of a good family or daughter of a good family, Kauśika, to establish as many beings as there are in this four-continent world system, all of them, in the ten wholesome actions, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” said the Lord, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates a lot more merit. And why? Because all the dharmas of śrāvakas and pratyekabuddhas, the dharmas of bodhisattvas, and the buddhadharmas have come about from the perfection of wisdom.

Connect this in the same way with Kauśika, let alone having established beings that are in this four-continent world system in the ten wholesome actions, F.24.aup to in the state of a worthy one and a pratyekabuddha’s awakening, were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a thousandfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha’s awakening, still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.

Connect this in the same way with Kauśika, let alone having established beings that are in a thousandfold world system, even were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a millionfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha’s awakening, still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.

Connect this in the same way with Kauśika, let alone having established beings that are in a millionfold world system in the ten wholesome actions, up to in a pratyekabuddha’s awakening, even were some son of a good family or daughter of a good family, Kauśika, to establish beings dwelling in the great billionfold world system, as many as there are, in the ten wholesome actions, up to a pratyekabuddha’s awakening, still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, that son of a good family or daughter of a good family creates even more merit than that.

Connect this in the same way with Kauśika, let alone the beings that are in the great billionfold world system, F.24.b even were some son of a good family or daughter of a good family, Kauśika, to have established as many beings dwelling in as many world systems as there are sand particles in the Gaṅgā River, all of them, in the ten wholesome actions, up to established them in the state of a worthy one and a pratyekabuddha’s awakening, still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, Kauśika, that son of a good family or daughter of a good family creates even more merit than that.

“Furthermore, Kauśika, if a son of a good family or daughter of a good family has established those beings who are in Jambudvīpa in the four concentrations, and has established them in the four immeasurables, the four formless absorptions, and the five clairvoyances, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” said the Lord, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that. And why? Because in this perfection of wisdom all dharmas are taught in detail.

“Furthermore, Kauśika, a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom creates a lot more merit, but there is not so much from a son of a good family or daughter of a good family establishing the beings in Jambudvīpa in the ten wholesome actions, the concentrations, the immeasurables, the formless absorptions, and F.25.a the clairvoyances.

“There, properly paying attention is this: taking up, bearing in mind, reading aloud, mastering, and properly paying attention to this perfection of wisdom with an understanding that operates without duality; taking up, bearing in mind, reading aloud, mastering, and properly paying attention to the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving with an understanding that operates without duality; properly paying attention to inner emptiness with an understanding that operates without duality, up to properly paying attention to the emptiness that is the nonexistence of an intrinsic nature with an understanding that operates without duality; properly paying attention to the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths with an understanding that operates without duality; up to properly paying attention to the eighteen distinct attributes of a buddha and knowledge of all aspects with an understanding that operates without duality.

“Furthermore, Kauśika, some son of a good family or daughter of a good family may teach the perfection of wisdom to others in detail, explicate it, sort it out for them and give a commentary on it, or make it clear and give instruction in its meaning with this one of many explanations. There the meaning of the perfection of wisdom is this: not viewing the perfection of wisdom as two and not viewing it as not two, not viewing it as a causal sign or as not a causal sign, and not viewing it as brought in or as sent out, as taken away or as added on, as defilement or as purification, as a production or as a cessation, as grasped or as rejected, as stationed or as not stationed, F.25.b as true or as mistaken, as right or as wrong, as tiny or as not tiny, as a part or as not a part, as a dharma or as not a dharma, as suchness or as not suchness, or as the very limit of reality or as not the very limit of reality—this is the meaning of nondual. That son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail, explicates it, sorts it out for them and gives a commentary on it, and makes it clear and gives instruction in its meaning creates a lot of merit based on that, but not so much someone who just personally takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it.

“Furthermore, Kauśika, a son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail, gives advice about it, establishes it, sorts it out, makes it clear, and gives instruction in its meaning creates a lot more merit than someone who personally takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom.”

“Exactly so, Lord; exactly so, Sugata,” said Śatakratu.

“Thus, Kauśika,” continued the Lord, “a son of a good family or daughter of a good family should give instructions in the perfection of wisdom, in both the meaning and the letter. If a son of a good family or daughter of a good family gives such instructions they will be endowed with infinite, countless, immeasurable masses of merit.

“Even if a son of a good family or daughter of a good family respects, reveres, honors, and worships with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, with all the requirements for happiness, infinite, countless tathāgatas, worthy ones, perfectly complete buddhas in each of the ten directions F.26.a for as long as they live, Kauśika, a son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail with many different explanations, who makes it intelligible, sorts it out, gives a commentary on it, and makes it clear will create a lot more merit than that. And why? Because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening because they have trained in this perfection of wisdom.

“Furthermore, Kauśika, compared with a son of a good family or daughter of a good family who practices the perfection of giving for infinite, incalculable eons by way of apprehending something, a son of a good family or daughter of a good family who teaches and explains the perfection of wisdom in detail, up to worships it,^[420] if it is done without apprehending anything, creates a lot more merit than that.

“Kauśika, there, what is it to apprehend something? If bodhisattvas who give a gift by way of apprehending something think, ‘I am giving a gift; this is a gift; it has been given to somebody else,’ they stand right in giving, and that is not the perfection of giving. If they think, ‘This is morality; I am being moral; I am guarding it for the sake of these beings,’ that is not the perfection of morality. If they think, ‘I am patient; this is patience; F.26.b I should be patient with others,’ that is not the perfection of patience. If they think, ‘I am making a vigorous effort; this is perseverance; I will continue persevering for their sake,’ that is not the perfection of perseverance. If they think, ‘I am becoming absorbed in concentration; this is concentration; I have become absorbed for their sake,’ that is not the perfection of concentration. If they think, ‘I am cultivating wisdom, this is wisdom, I will stay wise for their sake,’ that is not the perfection of wisdom. Kauśika, a son of a good family or daughter of a good family’s perfection of giving by way of apprehending something like that is not complete, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom is not complete either.” B25

Śatakratu then asked, “Lord, what are bodhisattva great beings doing when the practice of the perfection of giving is complete, and when the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are complete?”

“Kauśika,” said the Lord, “here when bodhisattva great beings give a gift by way of not apprehending a gift, giver, or recipient that is their perfection of giving; when not apprehending morality, being moral, F.27.a or a being that is their perfection of morality; when not apprehending patience, an object of patience, or having patience that is their perfection of patience; when not apprehending perseverance, something that has to be done, or a being that is their perfection of perseverance; when not apprehending concentration, somebody concentrating, or something that has to be concentrated on that is their perfection of concentration; and when not apprehending wisdom, being wise, or a topic to be wise about that is their perfection of wisdom. Kauśika, when bodhisattva great beings practice like that the perfection of giving becomes complete, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom become complete.”

“Kauśika, those sons of a good family or daughters of a good family should give instructions in both the meaning and the letter of the perfection of wisdom like that, and they should give such instructions in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving as well.

“And why? Because at a time in the future, Kauśika, there will be sons of a good family and daughters of a good family who will teach a counterfeit perfection of wisdom. There, having caused sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening to listen to the counterfeit perfection of wisdom they will destroy them, because of not giving instructions in both the meaning and the letter of this perfection of wisdom.” F.27.b

“Lord, what is a counterfeit perfection of wisdom?” asked Śatakratu.

“Kauśika,” replied the Lord, “here, in regard to a counterfeit perfection of wisdom, sons of a good family and daughters of a good family teach something like it. A counterfeit perfection of wisdom is this:^[421] They teach ‘form is impermanent’ and that those who make such a practice are practicing the perfection of wisdom. Further, those sons of a good family and daughters of a good family who have been taught that explore whether ‘form is impermanent,’ and they explore whether ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is impermanent.’

“And those who teach that counterfeit perfection of wisdom also practice a counterfeit perfection of wisdom. They teach ‘the eyes are impermanent,’ and they teach ‘the ears…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…,’ and ‘the thinking mind is impermanent.’ They teach ‘a form is impermanent,’ and they teach ‘a sound…,’ ‘a smell…,’ ‘a taste…,’ ‘a feeling…,’ and ‘dharmas are impermanent.’ They teach ‘the earth element is impermanent,’ and they teach ‘the water element…,’ ‘the fire element…,’ ‘the wind element…,’ ‘the space element…,’ and ‘the consciousness element is impermanent.’ They teach ‘the eye constituent is impermanent,’ and they teach ‘the ear constituent…,’ ‘the nose constituent…,’ ‘the taste constituent…,’ ‘the body constituent…,’ and ‘the thinking-mind constituent is impermanent.’ They teach ‘the form constituent is impermanent,’ and they teach ‘the sound constituent…,’ ‘the smell constituent…,’ ‘the taste constituent…,’ ‘the touch constituent…,’ and ‘the dharma constituent is impermanent.’ They teach ‘the eye consciousness constituent is impermanent,’ and they teach ‘the ear…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…’ and ‘the thinking-mind consciousness constituent is impermanent.’ They teach ‘eye contact is impermanent,’ and they teach ‘ear…,’ ‘nose…,’ ‘tongue…,’ ‘body…,’ F.28.a and ‘thinking-mind contact is impermanent.’

“They teach ‘form is suffering,’ ‘is selfless,’ and ‘is unpleasant,’ and they teach ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is suffering,’ ‘is selfless,’ and ‘is unpleasant.’

Similarly, they teach ‘the eye, form, and eye consciousness constituents are suffering, selfless, and unpleasant,’ and they teach ‘the ear, nose, tongue, body, thinking mind, dharma, and thinking-mind constituents are suffering, selfless, and unpleasant.’

Similarly, connect this with they teach a counterfeit perfection of concentration, and they teach a counterfeit perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving. They teach ‘form is impermanent, suffering, selfless, and unpleasant,’ and they teach ‘feeling, perception, volitional factors, and consciousness are impermanent, suffering, selfless, and unpleasant.’

Similarly, they teach ‘the eye, form, and eye consciousness constituents are impermanent, suffering, selfless, and unpleasant.’

Similarly, they teach ‘the ear…, nose…, tongue…, body…, and thinking mind, dharma, and thinking-mind constituents are impermanent, suffering, selfless, and unpleasant.’

Similarly, they teach ‘the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are impermanent, suffering, selfless, and unpleasant.’ F.28.bSimilarly, they teach ‘the immeasurables and formless absorptions are impermanent, suffering, selfless, and unpleasant.’ They teach ‘the applications of mindfulness are impermanent, suffering, selfless, and unpleasant.’ They teach ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent, suffering, selfless, and unpleasant,’ up to they teach ‘the knowledge of all aspects is impermanent, suffering, selfless, and unpleasant.’

“They say those who practice like that are practicing the perfection of wisdom. Kauśika, this is a counterfeit perfection of wisdom.

“Furthermore, Kauśika, those sons of a good family and daughters of a good family who teach the perfection of wisdom teach, ‘Sons of a good family and daughters of a good family, you should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will stand on the first level,’ up to ‘the tenth level.’

Similarly, they teach, ‘When you have cultivated the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving you will stand on the first level,’ up to ‘you will stand on the tenth level.’

“Still they cultivate that as the perfection of wisdom by way of a causal sign, by way of apprehending something, with a notion of time. Kauśika, this is a counterfeit perfection of wisdom.

“Furthermore, Kauśika, those sons of a good family or daughters of a good family teach, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom F.29.a you will transcend the śrāvaka level and you will transcend the pratyekabuddha level.’ Kauśika, this is a counterfeit perfection of wisdom.

“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Bodhisattva Vehicle, they teach them, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will enter into the secure state of a bodhisattva.’ Kauśika, this is a counterfeit perfection of wisdom.

“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, they teach them, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will gain forbearance for the nonproduction of dharmas. When you have gained forbearance for the nonproduction of dharmas, you will stand in the clairvoyance of a bodhisattva. When you stand in the clairvoyance of a bodhisattva, you will pass on from buddhafield to buddhafield in order to respect, revere, honor, worship, and venerate the lord buddhas.’ In that way those sons of a good family or daughters of a good family, Kauśika, teach a counterfeit perfection of wisdom.

“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, ‘A son of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom becomes endowed with a countless, infinite, immeasurable F.29.b mass of merit,’ Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom.

“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, ‘Come here, you son of a good family! Having rejoiced in the entire wholesome root, all of it, of past, future, and present tathāgatas, worthy ones, perfectly complete buddhas from their first production of the thought of awakening up to fully awakening to unsurpassed, perfect, complete awakening and compressed it into one, you should dedicate it to unsurpassed, perfect, complete awakening,’ Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom.”

Śatakratu then asked, “Lord, when they do not teach a counterfeit perfection of wisdom to those sons of a good family or daughters of a good family who have set out in the Great Vehicle, what do those sons of a good family or daughters of a good family teach?”

“Kauśika,” replied the Lord, “here, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom to those sons of a good family or daughters of a good family who have set out in the Great Vehicle when they teach thus: ‘Come here, you son of a good family! When you cultivate the perfection of wisdom, do not even look at form as impermanent. And why? Because form is empty of the intrinsic nature of form. That intrinsic nature of form is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “form is permanent” or “form is impermanent.” F.30.a And why? Because form does not exist there, and given that, how could you ever view it as either permanent or impermanent?’

Similarly, Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom when they teach, ‘Do not even look at feeling … perception … volitional factors … or consciousness as impermanent. And why? Because consciousness is empty of the intrinsic nature of consciousness. That intrinsic nature of consciousness is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “consciousness is permanent” or “consciousness is impermanent.” And why? Because consciousness does not exist there, and given that, how could you ever view it as either permanent or impermanent?’

“Furthermore, Kauśika, sons of a good family or daughters of a good family cultivating the perfection of wisdom do not teach a counterfeit perfection of wisdom when they teach, ‘Come here, you son of a good family! When you cultivate the perfection of wisdom, son of a good family, you should not look at any dharma at all. You should not stand on any dharma at all. And why? Because in the perfection of wisdom there is no dharma you have to go beyond and there is no dharma you have to stand on. And why? Because all dharmas are empty of an intrinsic nature. That dharma empty of an intrinsic nature is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom no dharma has been brought in or sent out, F.30.b no dharma arises or ceases.’

Similarly, connect this with the aggregates, the constituents, the sense fields, dependent origination, all the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha as well.

“Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom when they teach, ‘Son of a good family, you thus should not even look at the knowledge of all aspects as impermanent. And why? Because the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects. That intrinsic nature of the knowledge of all aspects is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “the knowledge of all aspects is permanent” or “the knowledge of all aspects is impermanent.” And why? Because the knowledge of all aspects does not exist there, and given that, how could you ever view it as either permanent or impermanent?’

“Therefore, Kauśika, a son of a good family or daughter of a good family should teach the meaning of the perfection of wisdom like that. When a son of a good family or daughter of a good family teaches like that, they create a lot more merit.

“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish the beings in Jambudvīpa, as many as there are, in the result of stream enterer, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu. F.31.a

“So then, Kauśika,” the Lord continued, “when a son of a good family or daughter of a good family gives a discourse to others and explains, reveals, makes clear, and illuminates both the meaning and the letter of the perfection of wisdom with many explanations, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a stream enterer and the result of stream enterer have come about from this perfection of wisdom.

“Kauśika, let alone having led the beings in Jambudvīpa to the result of stream enterer, and let alone having led all the beings in a thousandfold world^[422] system to the result of stream enterer, and let alone having led all the beings in a millionfold world system to the result of stream enterer, and let alone having led all the beings in the great billionfold world system to the result of stream enterer, Kauśika, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, and similarly, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, and northern directions, the intermediate directions, below and above, what do you think? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, F.31.b Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” the Lord continued, “when a son of a good family or daughter of a good family teaches both the meaning and the letter of the perfection of wisdom to others in detail and explains, illuminates, reveals, gives a commentary on, and makes them clear, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a stream enterer has come about from this perfection of wisdom.

“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings in Jambudvīpa, as many as there are, in the result of once-returner, were to establish them in the result of non-returner, up to the state of a worthy one, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who explains in detail to others, up to illuminates both the meaning and the letter of the perfection of wisdom with many explanations, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because … up to the state of a worthy one has come about from F.32.a this perfection of wisdom.

“Kauśika, let alone having led the beings in Jambudvīpa to … up to the state of a worthy one, were some son of a good family or daughter of a good family to have established all the beings in the four continents in … up to the state of a worthy one, to have established the beings in a thousandfold world system, the beings in a millionfold world system, the beings in a great billionfold world system in … up to the state of a worthy one, Kauśika, or were they even to have established as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, all of them, in … up to the state of a worthy one, what do you think? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who illuminates and explains this perfection of wisdom to others, saying, ‘Come here, you son of a good family! Take up, up to master this perfection of wisdom, focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because once-returners, non-returners, and worthy ones have come about from this perfection of wisdom.

“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions, in the state of a pratyekabuddha, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?” F.32.b

“A lot, Lord; a lot, Sugata,” repled Śatakratu.

“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who teaches, up to illuminates both the meaning and the words to those who want this perfection of wisdom, saying, ‘Come here, you son of a good family! Take up this perfection of wisdom. Master it. Focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a pratyekabuddha has come about from this perfection of wisdom.

“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings in Jambudvīpa in unsurpassed, perfect, complete awakening,^[423] a son of a good family or daughter of a good family creates a lot more merit when explaining in detail, up to illuminating both the meaning and the words to those who want this perfection of wisdom, saying, ‘To the extent that you, son of a good family, train in this perfection of wisdom, to that extent you will gain the dharmas of the knowledge of all aspects; to the extent you gain the dharmas of the knowledge of all aspects, to that extent your vast cultivation of the perfection of wisdom will become completed; to the extent your vast cultivation of the perfection of wisdom becomes completed, to that extent you will be closer and closer to unsurpassed, perfect, complete awakening’; connect this in the same way with each, up to ‘you will fully awaken to unsurpassed, perfect, complete awakening.’ And why? Kauśika, it is because bodhisattvas who have produced the first thought of awakening have come about from this perfection of wisdom, and as many bodhisattvas as there are, all of them, standing in as many world systems in each direction of the ten directions as there are sand particles in the Gaṅgā River have come about from it F.33.a and have fully awakened to unsurpassed, perfect, complete awakening.

“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each direction of the ten directions, in the irreversible state, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Śatakratu.

“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who explains, up to illuminates both the meaning and the words of this perfection of wisdom to others, saying, ‘Come here, you son of a good family! Take up, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will gain the dharmas of the knowledge of all aspects’; connect this in the same way with each, up to ‘you will fully awaken to unsurpassed, perfect, complete awakening,’ they, Kauśika, will create a lot more merit. And why? Kauśika, it is because irreversible bodhisattvas have come about from this perfection of wisdom.

“Furthermore, Kauśika, compared with all the beings in Jambudvīpa, as many as there are, having set out for unsurpassed, perfect, complete awakening, a son of a good family or daughter of a good family, Kauśika, creates a lot more merit when explaining, up to illuminating both the meaning and the words of this perfection of wisdom for them, saying, F.33.b ‘Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will have trained in this perfection of wisdom and will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.’

“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings standing in the four continents; or the beings standing in a thousandfold world system, in a millionfold world system, or in the great billionfold world system; or the beings, as many as there are, in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in unsurpassed, perfect, complete awakening, a son of a good family or daughter of a good family creates a lot more merit when explaining and illuminating both the meaning and the words of the perfection of wisdom for those beings, saying, ‘Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. By focusing on it you will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.’

“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who establishes all the beings, as many as there are, in Jambudvīpa in the state irreversible from unsurpassed, perfect, F.34.a complete awakening and explains, up to illuminates both the meaning and the words of this perfection of wisdom to them, some son of a good family or daughter of a good family creates a lot more merit from teaching both the meaning and the words of this perfection of wisdom to a single one among them who says, ‘I want quickly to awaken fully to unsurpassed, perfect, complete awakening.’

“Compared with someone who establishes as many being as there are standing in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in the irreversible state, and explains this perfection of wisdom to them, someone creates a lot more merit from teaching both the meaning and the words of this perfection of wisdom to one among them who says, ‘I want quickly to awaken fully to unsurpassed, perfect, complete awakening.’ ”

“Lord,” said Śatakratu, “to the extent that bodhisattva great beings are closer and closer to unsurpassed, perfect, complete awakening, to that very extent bodhisattva great beings have to be advised and instructed in this perfection of wisdom, have to be advised and instructed in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; have to be advised and instructed in all the emptinesses; have to be advised and instructed in the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths; F.34.b and have to be advised and instructed in the ten tathāgata powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha.

“They have to be taken care of with requirements—robes, alms, beds and seats, and medicines for sicknesses.

“Those bodhisattva great beings have to be taken care of with a combination of both the dharmas beginning with the perfections and the required material things.

“Taking care of them with both instruction in the dharmas and with the required material things creates more merit than the earlier two done separately.

“And why? Because it thus happens that bodhisattva great beings taken care of with the requirements are advised and instructed in the perfections, are advised and instructed in all the emptinesses, are advised and instructed in the thirty-seven dharmas on the side of awakening, and are advised and instructed in the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.”

Then venerable Subhūti said to Śatakratu, head of the gods, “Excellent, Kauśika, excellent that you have produced enthusiasm in sons of a good family or daughters of a good family, those bodhisattva great beings in the Great Vehicle. It is your work. Noble śrāvakas who want to look after beings should produce an enthusiasm for bodhisattva great beings fully awakening to unsurpassed, perfect, complete awakening. They should take care of and protect bodhisattva great beings with a combination of doctrine and material things. And why? Lord, it is because the śrāvaka saṅgha comes about from them, the Pratyekabuddha Vehicle comes about from them, and the Great Vehicle also comes about from them. Were bodhisattva great beings not to have produced the thought of unsurpassed, perfect, complete awakening,F.35.a and were bodhisattva great beings not to have trained in the six perfections, and not to have trained in the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, they would not fully awaken to unsurpassed, perfect, complete awakening. Having fully awakened to unsurpassed, perfect, complete awakening, they abolish the hells of all world systems, abolish the birthplaces of the animal world, and abolish all the regions of ghosts. Great sāla tree–like royal families appear, great sāla tree–like brahmin families appear, and great sāla tree–like business families appear. The Cāturmahā­rājika gods appear, there are the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Śuddhāvāsa—Avṛha, Sudṛśa, Sudarśana, Atapa, and Akaniṣṭha—gods, and there are the Ākāśānantyāyatana,F.35.b the Vijñānānantyāyatana, Ākiṃcityāyatana, and Naiva­saṃjñā­nāsaṃjñāyatana gods.

The perfection of giving appears in the world, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom appear in the world. Inner emptiness,up to and the emptiness that is the nonexistence of an intrinsic nature appears in the world; and the thirty-seven dharmas on the side of awakening appear in the world,up to the eighteen distinct attributes of a buddha appear in the world. The Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle appear in the world.”

Chapter 33: Dedication

Then the bodhisattva great being Maitreya said to the elder Subhūti, “Venerable monk Subhūti, when the basis of meritorious action arisen from a bodhisattva great being’s rejoicing that has been made into something shared in common by all beings has been dedicated to unsurpassed, perfect, complete awakening—and dedicated, furthermore, by way of not apprehending anything—that basis of meritorious action arisen from a bodhisattva great being’s rejoicing F.36.a that has been made into something shared in common by all beings and dedicated to unsurpassed, perfect, complete awakening is the highest, the most excellent, the foremost, the best, the most superb, sublime, unsurpassed, and unrivaled in comparison to the bases of meritorious action arisen from all beings’ rejoicing, and in comparison to the bases of meritorious action arisen from giving, the bases of meritorious action arisen from morality, and the bases of meritorious action arisen from meditation of those who have set out in the Śrāvaka Vehicle and those who have set out in the Pratyekabuddha Vehicle. And why? Because all the bases of meritorious action arisen from giving, arisen from morality, and arisen from meditation of those in the Śrāvaka Vehicle and those in the Pratyekabuddha Vehicle are made for personal disciplining, for personal calming, and for a personal complete nirvāṇa; the thirty-seven dharmas on the side of awakening,up to emptiness, signlessness, and wishlessness are for personal disciplining, personal calming, and a personal complete nirvāṇa, but that basis of meritorious action arisen from a bodhisattva’s rejoicing is for disciplining all beings, for calming all beings, and for the complete nirvāṇa of all beings, because it has been dedicated to unsurpassed, perfect, complete awakening.”

Then venerable Subhūti said to the bodhisattva great being Maitreya, “There are the wholesome roots endowed with the six perfections of all the infinite, countless, immeasurable lord buddhas in each of the world systems in infinite, countless world systems in the eastern direction who have passed into complete nirvāṇa, starting from when they first produced the thought, up to when they fully awakened to unsurpassed, perfect, complete awakening, up to complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, during F.36.b the lasting of their good Dharma up to its disappearance. There are the bases of meritorious action arisen from giving, arisen from morality, and arisen from meditation of those śrāvakas of theirs in the Śrāvaka Vehicle and those pratyekabuddhas of theirs in the Pratyekabuddha Vehicle and the wholesome roots without outflows of their trainees and nontrainees. There are the aggregates of morality, aggregates of meditative stabilization, aggregates of wisdom, aggregates of liberation, and aggregates of knowledge and seeing of liberation of those tathāgatas; and there are the wholesome roots planted by wishes to benefit, great compassion, and the infinite, countless buddhadharmas, those planted by the Dharma teachings those lord buddhas gave and those planted, on account of those Dharma teachings, by those who reached the result of stream enterer,up to the state of a worthy one,up to those who reached a pratyekabuddha’s awakening, and those who have entered into the secure state of a bodhisattva. Bodhisattva great beings, having compressed together all those wholesome roots that those tathāgatas, present or in complete nirvāṇa, produced, rejoice in them with the highest rejoicing, rejoice with the best, superb, sublime, loftiest, unsurpassed, unrivaled, unequaled, equal to the unequaled rejoicing, and, having made the wholesome root arisen from that rejoicing into something shared in common by all beings, they dedicate it to unsurpassed, perfect, complete awakening with the thought, ‘May this foster unsurpassed, perfect, complete awakening.’

F.37.a Maitreya, when those bodhisattvas in the Great Vehicle mentally dedicate like that, as explained, do those objective supports and entities, the objective supports and entities that have produced that state of mind, exist, or are they apprehended as are the causal signs a son of a good family has grasped?”

The bodhisattva great being Maitreya replied, “Venerable monk Subhūti, those objective supports and entities do not exist and are not apprehended any more than the causal signs those sons of a good family in the Great Vehicle grasp and dedicate to unsurpassed, perfect, complete awakening.”

Subhūti then asked,^[424] “If, with those objective supports that do not exist and those entities that do not exist, having grasped the causal marks of those lord buddhas standing in all the vast world systems in the ten directions, they compress together all those wholesome roots starting from when they first produced the thought up to the disappearance of their good Dharma, together with all the wholesome roots of their trainees and nontrainees in the Śrāvaka Vehicle, and dedicate them to unsurpassed, perfect, complete awakening, would it not be just as it is with the wrong perception, wrong thought, wrong view of impermanence as permanent, suffering as ‘happiness,’ selflessness as ‘self,’ and the unpleasant as ‘pleasant’? And if, just as it is with the entities and how it is with the objective supports too, awakening is like that; if thought is like that; if the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are like that; F.37.b if the thirty-seven dharmas on the side of awakening are like that; and if the tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha are like that as well, then what would the entities there be, what would the objective supports be, what would meditative stabilization be, what would thought be, what would the wholesome roots be, what would thought arisen from rejoicing be, and what would dedication to unsurpassed, perfect, complete awakening be?”

“Venerable monk Subhūti,” replied Maitreya, “if those bodhisattva great beings again and again practice the six perfections, attend on many buddhas, produce wholesome roots, are assisted by spiritual friends, and again and again train in all dharmas empty of their own marks, they dedicate them to unsurpassed, perfect, complete awakening without grasping the causal signs of those entities, those objective supports, those lord buddhas, those wholesome roots, or those bases of meritorious action arisen from rejoicing. F.38.a They dedicate them in a nondual way, in a way free from causal marks, as they really are without dedicating them by way of apprehending or by way of not apprehending, by way of defilement or by way of purification, or by way of production or by way of cessation. If those bodhisattva great beings have not trained in the six perfections, have not attended on many buddhas, have not produced wholesome roots, are not assisted by spiritual friends, and have not trained in all dharmas empty of their own marks, they grasp the causal signs of those entities, those objective supports, those wholesome roots, and those bases of meritorious action arisen from rejoicing and dedicate them to unsurpassed, perfect, complete awakening.

“Venerable monk Subhūti, you should not give an exposition of this doctrine of the perfection of wisdom that has been explained like this in the presence of bodhisattvas who have newly set out in the vehicle, and similarly you should not explain the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, or explain inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. And why? Because even the smidgeon of faith, smidgeon of serene confidence, smidgeon of liking, and smidgeon of veneration they have will disappear. The exposition and explanation have to be given in the presence of bodhisattvas irreversible from awakening, and the teaching should be up to dharmas being empty of their own marks. Having heard things like that, those bodhisattva great beings will not tremble, feel frightened, or become terrified. If they F.38.b have been assisted by spiritual friends, served the victors of the past well, produced wholesome roots, and attended on many buddhas, they will be, venerable monk Subhūti, those whose bases of meritorious action arisen from rejoicing will be dedicated in that way to unsurpassed, perfect, complete awakening.” B26

“Maitreya,” said Subhūti, “the thought that does the rejoicing and dedication is a thought that is extinguished, stopped, nonexistent, and has run out. And those entities and those objective supports, those wholesome roots, and those bases of meritorious action arisen from rejoicing are extinguished, stopped, nonexistent, and have run out. So, what, then, is the thought arisen from rejoicing, what are those entities, what are those objective supports, and what are those wholesome roots, and what is dedication to unsurpassed, perfect, complete awakening? Does thought dedicate^[425] thought? If thought were to dedicate thought, there would be no coming together of two thoughts. The intrinsic nature of thought cannot be dedicated.”

Maitreya replied, “When bodhisattva great beings practicing the perfection of wisdom thus know the perfection of wisdom is a nonexistent thing; the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving are nonexistent things; form is a nonexistent thing; feeling, perception, volitional factors, and consciousness are nonexistent things, the thirty-seven dharmas on the side of awakening are nonexistent things; the tathāgata powers, fearlessnesses, F.39.a detailed and thorough knowledges, and eighteen distinct attributes of a buddha are nonexistent things; and awakening is a nonexistent thing, such bodhisattva great beings will be those whose bases of meritorious action arisen from rejoicing will be dedicated in that way to unsurpassed, perfect, complete awakening. If dedicated like that, it is a dedication to unsurpassed, perfect, complete awakening.”

The bodhisattva Maitreya then asked the elder Subhūti, “Venerable monk Subhūti, when bodhisattva great beings who have newly set out in the vehicle hear this doctrine would they not tremble, feel frightened, and become terrified? Venerable monk Subhūti, how then could bodhisattva great beings newly set out in the vehicle dedicate those wholesome roots? And even if they have appropriated those bases of meritorious action arisen from rejoicing, how will they dedicate those wholesome roots to unsurpassed, perfect, complete awakening?”

“Maitreya,” replied Subhūti, “when bodhisattva great beings practicing the perfection of wisdom who have newly set out in the vehicle take up that perfection of wisdom it is by way of not apprehending anything, not by way of a causal sign; and similarly, when practicing the perfection of concentration … the perfection of perseverance … the perfection of patience … the perfection of morality … and the perfection of giving they take up the perfection of giving by way of not apprehending anything, not by way of a causal sign. When they are practicing inner emptiness and take up inner emptiness it is by way of not apprehending anything, not by way of a causal sign; when they are practicing … F.39.bup to the emptiness that is the nonexistence of an intrinsic nature and take up the emptiness that is the nonexistence of an intrinsic nature it is by way of not apprehending anything, not by way of a causal sign; when they are practicing the thirty-seven dharmas on the side of awakening and take up the thirty-seven dharmas on the side of awakening it is by way of not apprehending anything, not by way of a causal sign; and when they are practicing the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha and take them up it is by way of not apprehending anything, not by way of a causal sign.

“Thus they come to have more belief in the perfection of wisdom; come to have more belief in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; come to have more belief in inner emptiness; come to have more belief in … up to the emptiness that is the nonexistence of an intrinsic nature; come to have more belief in the thirty-seven dharmas on the side of awakening; and come to have more belief in the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. Spiritual friends also look after them, and spiritual friends teach both the meaning and the words of just that perfection of wisdom,up to the perfection of giving as well. No matter what, they teach so they are not separated from the perfection of wisdom up until entering into the secure state of a bodhisattva, and similarly, so that there is no separation from all the perfections up until entering into the secure state of a bodhisattva, and so that they are not separated from all the emptinesses, the thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.F.40.a They point out the work of Māra, and, having heard about those works of Māra from them, no decrease happens and no increase happens. And why? Because those works of Māra cannot be apprehended through their intrinsic nature. They are not separated from the lord buddhas up until they have entered into the secure state of a bodhisattva. They plant wholesome roots in relation to them, and on account of these wholesome roots they grasp the bodhisattva lineage^[426] and never leave the bodhisattva lineage up until fully awakening to unsurpassed, perfect, complete awakening.

“Furthermore, Maitreya, bodhisattva great beings who have newly set out in the vehicle should compress together the merit accumulations and the wholesome roots planted by the lord buddhas whose path has come to an end, whose thought constructions and cravings for existence have been cut off, for whom the path of speech has ended,^[427] and who have laid down their burden, have removed the thorns, have cut the fetters that bind to becoming, and are freed by knowledge of sameness—the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in the ten directions; those planted by the śrāvakas of those lord buddhas, as well as those wholesome roots planted in relation to them; and the wholesome roots planted in the great sāla tree–like royal families in the world, the great sāla tree–like brahmin families, the great sāla tree–like business families in the world, the Cāturmahā­rājika gods, up to and the Śuddhāvāsa gods. They should compress them all together and collect them into one and weigh it, and having done so they should rejoice in it with the highest rejoicing and dedicate the bases of meritorious action arisen from that rejoicing with the most excellent, foremost, best, most superb, and most sublime F.40.b rejoicing to unsurpassed, perfect, complete awakening.”

Maitreya then asked, “Venerable monk Subhūti, when bodhisattva great beings who have newly set out in the vehicle consider the wholesome roots planted by the lord buddhas and their śrāvaka saṅghas and rejoice with the highest rejoicing, rejoice with … up to unrivaled rejoicing, and dedicate it to unsurpassed, perfect, complete awakening, how do those bodhisattva great beings not have a wrong perception, wrong thought, and wrong view?”

“Maitreya,” replied Subhūti, “if bodhisattva great beings, while focusing on the lord buddhas and their śrāvaka saṅghas as is their habit, have no notion of buddha, have no notion of wholesome roots, and have no notion of a thought doing the dedication, bodhisattva great beings making such a dedication will not have a wrong perception, wrong thought, or wrong view.

“If, while considering the lord buddhas and those wholesome roots, bodhisattva great beings grasp a causal sign, and, having grasped a causal sign, rejoice and dedicate like that to unsurpassed, perfect, complete awakening, they will have a wrong perception, thought, and view.

“If bodhisattva great beings understand the lord buddhas, those wholesome roots, and the thoughts that habitually focus, and that are extinguished, as extinguished; and understand that what has been extinguished cannot be dedicated; and understand the thought with which the dedication is done, and its dharmic nature, F.41.a and understand that what it is being dedicated to and its true dharmic nature are like that too—if bodhisattva great beings have dedicated like that it is a conforming dedication^[428] and it is a perfect dedication, not a nonconforming dedication and not a distorted dedication, so the dedication should be done like that.

“If bodhisattva great beings compress together the wholesome roots that past, future, and present lord buddhas, up to^[429] ordinary persons have planted; the wholesome roots planted by listening to Dharma teachings and planted by the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas in relation to that; the wholesome roots planted by the great sāla tree–like royal families, great sāla tree–like brahmin families, great sāla tree–like business families, and the Cāturmahā­rājika gods listening to the Dharma; and all the productions of the thought of unsurpassed, perfect, complete awakening—and if, having compressed them all together and collected them into one and weighed it, they rejoice in it with the highest rejoicing, rejoice with the most excellent, foremost, best, most superb, and most sublime rejoicing, rejoice with an unequaled rejoicing equal to the unequaled, and, having rejoiced, dedicate it all to unsurpassed, perfect, complete awakening, and if they perfectly understand that those dharmas are extinguished, stopped, nonexistent, and have run out, and that those dharmas for the sake of which the dedication is done are also ‘empty of an intrinsic nature’—if they dedicate like that, they will have made a dedication to unsurpassed, perfect, complete awakening.

“If they perfectly understand F.41.b that dharmas do not dedicate dharmas—and why? because ‘all dharmas are empty of an intrinsic nature’—and if they dedicate it that way, they will have made a dedication to unsurpassed, perfect, complete awakening.

“Bodhisattvas practicing the perfection of wisdom like that will not have a wrong perception, wrong thought, or wrong view of the perfections of concentration, perseverance, patience, morality, or giving. And why? Because they do not settle down on that dedication, those wholesome roots, that awakening, or that thought—they do not even see what is settled down on. That is the bodhisattva great beings’ dedication to unsurpassed, perfect, complete awakening.

“If bodhisattva great beings are aware that the piling up of the bases of meritorious action is isolated from the aggregates; are aware that it is isolated from the perfection of wisdom; are aware that it is isolated from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; are aware that it is isolated from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; are aware that it is isolated from the thirty-seven dharmas on the side of awakening; and are aware that it is isolated from the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, in that case bodhisattva great beings will have dedicated the bases of meritorious action to unsurpassed, perfect, complete awakening.

“If bodhisattva great beings are aware that the bases of meritorious action arisen from rejoicing F.42.a are isolated from an intrinsic nature of the bases of meritorious action arisen from rejoicing and are aware that the lord buddhas are isolated from an intrinsic nature of buddhas, that wholesome roots are isolated from an intrinsic nature of wholesome roots, that piling up is isolated from an intrinsic nature of piling up, that the thought of awakening is isolated from an intrinsic nature of the thought of awakening, that a dedicating thought is isolated from an intrinsic nature of a dedicating thought, that awakening is isolated from an intrinsic nature of awakening, that the perfection of wisdom is isolated from an intrinsic nature of the perfection of wisdom, and similarly, that the perfection of concentration … perseverance … patience … morality … and giving is isolated from an intrinsic nature of the perfection of giving; that inner emptiness, up to that the emptiness that is the nonexistence of an intrinsic nature is isolated from an intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature; up to that the thirty-seven dharmas on the side of awakening … the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha are isolated from an intrinsic nature of the eighteen distinct attributes of a buddha, bodhisattva great beings will thus practice the perfection of wisdom that is isolated, and that will be the bodhisattva great beings’ perfection of wisdom.

“Furthermore, bodhisattva great beings recollecting those wholesome roots of those lord buddhas who have passed into nirvāṇa should make the dedication in just such a way that the thought with which the dedication is made, like the dedication, is true suchness, has that as its basic nature, and is that intrinsic nature.^[430] A dedication with such awareness will have been to unsurpassed, perfect, complete awakening. F.42.b Such a dedication does not have a wrong perception, wrong thought, or wrong view.

“If bodhisattva great beings practicing the perfection of wisdom know those wholesome roots of those lord buddhas by way of a causal sign, the dedication is not to unsurpassed, perfect, complete awakening.

“If they were to grasp a causal sign while thus recollecting those past lord buddhas—who have passed into nirvāṇa, have no causal signs, and are not objects—they would not have dedicated those wholesome roots to unsurpassed, perfect, complete awakening. In that case it would be a wrong perception, wrong thought, and wrong view.

“If they do not form a knowledge of and do not grasp at a causal sign of those lord buddhas, of those wholesome roots, of those accumulations, or of those productions of the thought, those wholesome roots are dedicated to unsurpassed, perfect, complete awakening, and thus the bodhisattva great beings do not have a wrong perception, wrong thought, or wrong view.”

“Venerable monk Subhūti, how do bodhisattva great beings not grasp at causal signs and still make a dedication?” asked Maitreya.

“Maitreya,” replied Subhūti, “it is because bodhisattva great beings have trained in skillful means in this perfection of wisdom. Therefore, you should know that bodhisattva great beings are skilled in the perfection of wisdom. Without having resorted to the perfection of wisdom it is not possible to dedicate the bases of meritorious action.”

Maitreya then asked, “Venerable monk Subhūti, would there not be this fault F.43.a if, in the perfection of wisdom, those lord buddhas, those wholesome roots, those accumulations, and those productions of the thought dedicated to unsurpassed, perfect, complete awakening were not to exist?”

“There,^[431] bodhisattva great beings practicing this perfection of wisdom should reflect deeply as follows: Those physical beings, those wholesome roots, and those accumulations have ceased,^[432] but still they conceive of them, having grasped them as causal signs—having grasped those lord buddhas, those wholesome roots, those accumulations, and those productions of the thought dedicated to unsurpassed, perfect, complete awakening as causal signs. Tathāgatas, worthy ones, perfectly complete buddhas do not do the work of dedication and rejoicing by way of causal signs like that. And why? Because it is just this—the apprehension of those lord buddhas who have passed into complete nirvāṇa having grasped a causal sign and conceived of them, that is their great big apprehension. So, bodhisattva great beings who want to dedicate those wholesome roots should not dedicate them having apprehended and grasped them as causal signs. Tathāgatas, worthy ones, perfectly complete buddhas do not say that there is great value in the dedication of those perceiving apprehended objects and perceiving causal signs. And why? Because that dedication has been poisoned and conceals a sharp object.

“To illustrate, a person with a naturally childish disposition decides to eat a poisoned delicacy that looks and smells good, and even while eating it enjoys its color and aroma. But when they have digested it suffering results.

“Similarly, here certain persons who have taken this perfection of wisdom up wrongly,F.43.b know wrongly, and have trained wrongly give instructions without understanding or comprehending the true state of affairs, saying, ‘Come here, you son of a good family! There are the wholesome roots created through the practice of the perfection of wisdom by past, future, and present lord buddhas starting from when they first produced the thought, up to when they fully awakened to unsurpassed, perfect, complete awakening, up to complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, during the lasting of their good Dharma up to its disappearance. Similarly there are the wholesome roots they created through their practice of the perfection of concentration, perseverance, patience, morality, and giving; the wholesome roots they created endowed with the four concentrations and endowed with the four immeasurables, four formless absorptions, thirty-seven dharmas on the side of awakening, ten tathāgata powers, fearlessnesses, and detailed and thorough knowledges; and the wholesome roots they created endowed with the eighteen distinct attributes of a buddha. There are those on account of which the lord buddhas purify buddhafields and bring beings to maturity and on account of which there are their aggregates of morality, aggregates of meditative stabilization, aggregates of wisdom, aggregates of liberation,up to aggregates of knowledge and seeing of liberation,up to knowledge of a knower of all aspects,up to the natural state not robbed of mindfulness, and constantly staying in a state of equanimity. There are the wholesome roots those in their Śrāvaka Vehicle F.44.a have produced and possess, and there are the wholesome roots created by those prophesied as pratyekabuddhas and by the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas.

Having compressed them all together and collected them into one and weighed it, you should dedicate it to unsurpassed, perfect, complete awakening.’ That sort of dedication of theirs is a dedication by way of causal signs and by way of apprehended objects. It is like poisoned food that becomes toxic.

“A dedication viewing an apprehended object is not a dedication. And why? Because that apprehending is poisonous, has a causal sign, has causes, and has conditions. Such a dedication is demeaning to the Tathāgata. It is not speaking as the Tathāgata said to speak. It is not speaking the Dharma. They should reflect deeply like that.

“There sons of a good family or daughters of a good family in the Bodhisattva Vehicle should train like this, asking, ‘How should we rejoice in and dedicate the wholesome roots of past, future, and present lord buddhas? How should we rejoice in and dedicate the wholesome roots they, along with the śrāvaka saṅghas, accumulated practicing the perfection of wisdom, starting from when they first produced the thought, up to complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, during the lasting of their good Dharma up to its disappearance, up to gaining the knowledge of all aspects, up to how should they rejoice in and dedicate the wholesome roots planted by the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas? How should we dedicate those wholesome roots F.44.b so they are dedicated to unsurpassed, perfect, complete awakening?’

“Sons of a good family or daughters of a good family in the Great Vehicle practicing the perfection of wisdom who do not want to demean the Tathāgata should frame their dedication in these terms: ‘I shall rejoice in those wholesome roots just as the tathāgatas, worthy ones, perfectly complete buddhas with their unsurpassed buddha knowledge comprehend them as existing in their basic character, nature, signs, and true dharmic nature, and I shall dedicate them to unsurpassed, perfect, complete awakening just as the lord buddhas comprehend them.’ Sons of a good family or daughters of a good family in the Great Vehicle should dedicate wholesome roots to unsurpassed, perfect, complete awakening like that. Such a dedication is not demeaning to the Tathāgata. It is speaking like the Tathāgata said to, and is speaking the Dharma. That sort of dedication of those bodhisattva great beings has not been poisoned. That is how they should train.

“Furthermore, sons of a good family or daughters of a good family who have set out in the Great Vehicle and are practicing the perfection of wisdom should dedicate those wholesome roots like this: ‘Thus form does not belong to the desire realm, form realm, or formless realm. Feeling, perception, volitional factors, and consciousness do not belong to the desire realm, form realm, or formless realm. Similarly, the constituents, sense fields, and the perfection of wisdom do not belong to the desire realm, form realm,F.45.a or formless realm. Similarly, the perfections of concentration, perseverance, patience, morality, and giving do not belong to the desire realm, form realm, or formless realm, and that which does not belong is not past, is not future, and is not present. Similarly, inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature do not belong to the desire, form, or formless realm. The thirty-seven dharmas on the side of awakening do not belong to the desire, form, or formless realm. The ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha do not belong to the desire realm, form realm, or formless realm. Similarly, suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element, morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation, the knowledge of all aspects, the natural state not robbed of mindfulness, and constantly staying in a state of equanimity do not belong to the desire, form, or formless realm, and that which does not belong is not past, is not future, and is not present.

“And why? Just as they do not belong because they do not belong in that way, similarly dedication does not belong either.^[433] The dharma to which they are dedicating and those dharmas do not belong. The one doing the dedication F.45.b also does not belong. The lord buddhas also do not belong; those wholesome roots do not belong; those śrāvakas and pratyekabuddhas do not belong; and their wholesome roots do not belong to the desire, form, or formless realm either, and that which does not belong is not past, is not future, and is not present. That is how they should make the dedication.

“If bodhisattvas practicing the perfection of wisdom have this awareness—‘Thus form, whatever it is, does not belong to the desire realm, form realm, or formless realm. Similarly, feeling, perception, volitional factors, and consciousness do not belong to the desire realm, form realm, or formless realm. Similarly, the constituents and sense fields do not belong to the desire realm, form realm, or formless realm, and that which does not belong is not past, is not future, and is not present. It cannot be dedicated by way of causal signs or by way of apprehended objects. And why? Because it has no intrinsic nature, and something without an intrinsic nature is a nonexistent thing. A nonexistent thing cannot dedicate a nonexistent thing. Similarly, feeling, perception, volitional factors, consciousness, and the constituents and sense fields; similarly, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; similarly inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature;F.46.a similarly the thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, the knowledge of all aspects, the natural state not robbed of mindfulness, and constantly staying in a state of equanimity does not belong to the desire realm, do not belong to the form realm, and do not belong to the formless realm, and that which does not belong is not past, is not future, and is not present. That which is not past, that which is not future, and that which is not present cannot be dedicated by way of causal signs or by way of apprehended objects. And why? Because it has no intrinsic nature, and something without an intrinsic nature is a nonexistent thing.

A nonexistent thing cannot dedicate a nonexistent thing’—if bodhisattvas have just such awareness, then the dedication has not been poisoned.

“A son of a good family or daughter of a good family who has set out in the Great Vehicle and who dedicates those wholesome roots by way of causal signs and by way of apprehended objects dedicates those wholesome roots in the wrong way and does not dedicate perfectly. The lord buddhas do not praise a dedication that is wrong. Those who dedicate with a dedication not praised by the lord buddhas do not complete the perfection of giving and do not complete the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. Those who do not complete the six perfections F.46.b do not complete the thirty-seven dharmas on the side of awakening and do not complete inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. They do not complete a buddhafield. Those who do not complete a buddhafield do not complete bringing beings to maturity. Those who do not complete a buddhafield and do not complete bringing beings to maturity do not fully awaken to unsurpassed, perfect, complete awakening.

“And why? Because a dedication like that has been poisoned.

“Furthermore, bodhisattva great beings practicing the perfection of wisdom should reflect deeply as follows: ‘Those lord buddhas comprehended that they must dedicate wholesome roots in this truly dharmic way. I too must dedicate these wholesome roots to unsurpassed, perfect, complete awakening in just this truly dharmic way as well.’ They should reflect deeply like that.”

Then the Lord said to venerable Subhūti, “Excellent, excellent, Subhūti! It is excellent that you have given such instruction about the bodhisattva great beings’ aggregate of dedication by way of no causal sign, by way of not apprehending anything, by way of no production, by way of no appearance, by way of no defilement, by way of no purification, by way of the nonexistence of an intrinsic nature, by way of the emptiness of its own mark, by way of the dharma-constituent, by way of suchness, by way of unmistaken suchness, and by way of unaltered suchness.

“Subhūti, if all the beings that are in the great billionfold world system F.47.a were to obtain the ten wholesome actions and were to obtain the four concentrations, the four immeasurables, the four formless absorptions, and the five clairvoyances, what do you think, Subhūti? Based on that would those beings create a lot of merit?”^[434]

“A lot, Lord; a lot, Sugata,” replied Subhūti.

“Subhūti,” continued the Lord, “a son of a good family or daughter of a good family who makes an untainted dedication of the wholesome roots creates even more merit than that. Subhūti, that dedication of the wholesome roots by that son of a good family or daughter of a good family is the highest, the most excellent, foremost, the best, superb, sublime, unsurpassed, and unrivaled.

“Furthermore, Subhūti, if as many beings as there are stationed in the great billionfold world system were to become stream enterers or were to become once-returners, or non-returners, or worthy ones, and were some son of a good family or daughter of a good family for as long as they live to respect, revere, honor, and worship them all with requirements—robes, alms, beds and seats, and medicines for sicknesses—what do you think, Subhūti? Based on that would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Subhūti.

“Subhūti,” continued the Lord, “a son of a good family or daughter of a good family who makes an untainted dedication of the wholesome roots creates even more merit F.47.b than that.

“Furthermore, Subhūti, if as many beings as there are stationed in the great billionfold world system were to become pratyekabuddhas, and were some son of a good family or daughter of a good family for as long as they live to respect, revere, honor, and worship them all with requirements—robes, alms, beds and seats, and medicines for sicknesses—what do you think, Subhūti? Based on that would that son of a good family or daughter of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata,” replied Subhūti.

“Subhūti,” continued the Lord, “a son of a good family or daughter of a good family who makes an untainted dedication of the wholesome roots creates even more merit than that.

“Furthermore, Subhūti, if as many beings as there are stationed in the great billionfold world system had set out for unsurpassed, perfect, complete awakening and as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, all of them, for as many eons as there are sand particles in the Gaṅgā River, were to respect, revere, honor, and worship each of those bodhisattvas there with requirements—robes, alms, beds and seats, and medicines for sicknesses—and attend on them with all the requirements for happiness, and similarly, if as many beings standing in as many world systems in the south, west, and north, below and above, and the intermediate directions as there are sand particles in the Gaṅgā River, all of them, for as many eons as there are sand particles in the Gaṅgā River, were to respect, revere, honor, and worship each of those bodhisattvas from among those bodhisattvas there with requirements (robes, alms, beds F.48.a and seats, and medicines for sicknesses) and attend on them with all the requirements for happiness, what do you think, Subhūti? Based on that would those sons of a good family or daughters of a good family create a lot of merit?”

“A lot, Lord; a lot, Sugata; an infinite, countless, immeasurable amount,” replied Subhūti. “Lord, to give an illustration for that basis of meritorious action is not easy. Lord, if that basis of meritorious action had a physical form it would not fit in even as many world systems as there are sand particles in the Gaṅgā River.”

Venerable Subhūti having said this, the Lord said to him, “Excellent, excellent, Subhūti! What you have said is excellent.

“Subhūti, a son of a good family or daughter of a good family who, with an untainted dedication of the wholesome roots, dedicates to unsurpassed, perfect, complete awakening the wholesome roots like that creates even more merit than that. Therefore, Subhūti, that dedication of the wholesome roots by that son of a good family or daughter of a good family is the highest, the most excellent, foremost, the best, superb, sublime, unsurpassed, and unrivaled. Subhūti, that earlier mass of merit does not approach the merit of an untainted dedication even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred millionth part, or by a thousandth one hundred millionth part, or by a hundred thousandth one hundred millionth part; it does not stand up to any number, or fraction, or counting, or example, or comparison.

“And why? Because those sons of a good family or daughters of a good family F.48.b are endowed with the ten wholesome actions and endowed with the four concentrations, the four immeasurables, the four formless absorptions, and the five clairvoyances while having a perception that apprehends something.

“And why? Because those sons of a good family or daughters of a good family respect, revere, honor, and worship with the requirements—robes, alms, beds and seats, and medicines for sicknesses—while having a perception that apprehends something. They attend on those bodhisattvas caught up in apprehending things with all the requirements for happiness, and they respect, revere, honor, and worship them.”

Then twenty thousand gods from among the Cāturmahā­rājika gods cupped their palms together in a gesture of supplication, bowed to the Lord, and said, “Ah! Lord, bodhisattva great beings with skillful means dedicate those wholesome roots to unsurpassed, perfect, complete awakening in an untainted way, by way of not apprehending anything, by way of no causal sign, by way of not doing anything. The dedication done like this without asserting ‘two’ or ‘not two’ is a great dedication.”

Then Śatakratu, head of the gods, together with the Trāyastriṃśa gods, having brought divine flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, worshiped the Lord with a divine orchestra of cymbals and drums and made this statement: “These bodhisattva great beings with skillful means dedicate those wholesome roots to unsurpassed, perfect, complete awakening by way of not apprehending anything, in an untainted way, F.49.a by way of no causal sign. The dedication done like this without asserting ‘two’ or ‘not two’ is a great dedication.”

Then many hundred thousand one hundred million billion Brahmakāyika gods approached the Lord, and, having arrived, bowed to his feet with their heads, melodiously giving voice to and proclaiming the words, “Lord, it is amazing how the wholesome roots of bodhisattva great beings with such a perfection of wisdom and skillful means as their mentor surpass those of the aforementioned bodhisattva great beings and sons of a good family or daughters of a good family caught up in apprehending things.”

Similarly, the Brahmakāyika gods and the Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhrakā, Puṇyaprasava, Bṛhatphala, Avṛha, Sudarśana, Sudṛśa, Atapa, and Akaniṣṭha gods, together with many hundred thousand one hundred million billion gods, approached the Lord and, having arrived, bowed to his feet with their heads, proclaiming the words, “Lord, it is amazing how the wholesome roots of bodhisattva great beings with such a perfection of wisdom and skillful means as their mentor surpass those of the aforementioned bodhisattva great beings and sons of a good family or daughters of a good family practicing while caught up in apprehending things.”

Then the Lord said to the Cāturmahā­rājika gods,up to the Akaniṣṭha gods, “Gods, were all the beings that are in a great billionfold world system F.49.b to have set out for unsurpassed, perfect, complete awakening, and were they all to compress together the wholesome roots that past, future, and present tathāgatas, worthy ones, perfectly complete buddhas together with their śrāvaka saṅghas planted, starting from when they first produced the thought up to for as long as their good Dharma lasts (in these are the wholesome roots of those śrāvakas, of those pratyekabuddhas, and of all other beings, arisen from the perfection of giving and arisen from the perfections of morality, patience, perseverance, concentration, and wisdom, and the aggregates of morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation, and immeasurable other buddhadharmas), and were they to rejoice in them and, having rejoiced, dedicate them to unsurpassed, perfect, complete awakening by way of apprehending something; and were some son of a good family or daughter of a good family who has set out for unsurpassed, perfect, complete awakening to compress together the wholesome roots of the perfection of giving,up to the perfection of wisdom,up to immeasurable other buddhadharmas of those past, future, and present lord buddhas together with their śrāvaka saṅghas starting from when they first produced the thought,up to for as long as their good Dharma lasts, and rejoice in all that with the highest rejoicing, and, having rejoiced, dedicate that to unsurpassed, perfect, complete awakening by way of not apprehending anything, in a nondual way, by way of no causal sign, in an untainted way, by way of not doing anything, that son of a good family or daughter of a good family would thus create more merit than those earlier sons of a good family or daughters of a good family.

F.50.a That earlier wholesome root, furthermore, would not approach even by a hundredth part,up to would not stand up to any comparison to this wholesome root. That dedication by a bodhisattva great being by way of not apprehending anything is the highest,up to unrivaled.”

Subhūti then asked, “Lord, what is that ‘highest rejoicing,’ up to ‘unrivaled rejoicing’ you talk about where you say, Lord, ‘A son of a good family or daughter of a good family compresses all together the mass of merit from that rejoicing, up to dedication of all their wholesome roots and collects them into one and rejoices with the highest rejoicing, up to the unrivaled rejoicing’?”

The Lord replied, “It is when that son of a good family or daughter of a good family, without grasping, without rejecting, without falsely projecting, without acquiring, and without apprehending those wholesome roots of past, future, and present tathāgatas, worthy ones, perfectly complete buddhas together with their śrāvaka saṅghas, those wholesome roots of their pratyekabuddhas, and of all other beings, thinks, ‘Here there is no production, no cessation, no defilement, no purification of a dharma; those dharmas do not decrease, do not increase, do not come, do not go, and do not turn into an aggregate, so on that account I rejoice just in the suchness, the unmistaken suchness, the unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, and the certification of dharmas F.50.b of those past, future, and present dharmas and, having rejoiced, dedicate it to unsurpassed, perfect, complete awakening.’ The rejoicing by bodhisattva great beings making such a dedication is the highest rejoicing, up to unrivaled rejoicing. All other rejoicing, Subhūti, does not approach it even by a hundredth part, up to does not stand up to any comparison to it. Compared with other rejoicing this rejoicing is the highest, up to unrivaled rejoicing.

“Furthermore, Subhūti, a son of a good family or daughter of a good family newly set out in the vehicle who wants to rejoice in all the wholesome roots of past, future, and present tathāgatas, worthy ones, perfectly complete buddhas together with their śrāvaka saṅghas and their pratyekabuddhas starting from when they first produced the thought,up to for as long as their good Dharma lasts (in these are the wholesome roots endowed with the perfection of giving and endowed with the perfection of morality, patience, perseverance, concentration, and wisdom,up to immeasurable other buddhadharmas) and the wholesome roots of all other beings, should rejoice like this: ‘As liberation^[435] is, so too is giving; as liberation is, so too is morality, patience, perseverance, and concentration; and as liberation is, so too is wisdom. As liberation is, so too are form, feeling, perception, and volitional factors, and so too is consciousness. As liberation is, so too is inner emptiness,up toF.51.a the emptiness that is the nonexistence of an intrinsic nature. As liberation is, so too are the thirty-seven dharmas on the side of awakening. As liberation is, so too are the powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha. As liberation is, so too is the knowledge and seeing of liberation. As liberation is, so too is belief, so too is rejoicing. As liberation is, so too are the dharmas of past, future, and present buddhas; as liberation is, so too are the lord buddhas; as liberation is, so too is the complete awakening of those lord buddhas; and as liberation is, so too is the complete nirvāṇa of those lord buddhas. As liberation is, so too are the śrāvakas, so too the pratyekabuddhas of those lord buddhas, and so too is the nirvāṇa of those śrāvakas and pratyekabuddhas.

As liberation is, so too is the true dharmic nature of those lord buddhas. As liberation is, so too is the true dharmic nature of those śrāvakas and pratyekabuddhas. As liberation is, so too is the suchness of all dharmas.’ They should rejoice like that. And, because nothing has changed places and nothing has been destroyed, so too is the true dharmic nature of dharmas that are not bound, are not freed, are not defiled, and are not purified; so to is the true dharmic nature of dharmas that are not produced, do not appear, and do not stop.F.51.b If the dedication to unsurpassed, perfect, complete awakening is like that, Subhūti, it is the highest rejoicing of bodhisattva great beings. Subhūti, bodhisattva great beings endowed with such rejoicing quickly and fully awaken to unsurpassed, perfect, complete awakening.

“Furthermore, Subhūti, some son of a good family or daughter of a good family who has set out in the Great Vehicle, for as long as they live, may respect, revere, honor, and worship with all the requirements for happiness and with the requirements (robes, alms, beds and seats, and medicines for sicknesses) those tathāgatas, worthy ones, perfect complete buddhas with their śrāvaka saṅghas—the lord buddhas presently dwelling and maintaining themselves with their śrāvaka saṅghas in world systems as many as there are sand particles in the Gaṅgā River in each direction in the ten directions. They may produce an enthusiasm for respecting, revering, honoring, and worshiping those lord buddhas who have passed into complete nirvāṇa, with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. They may stand in morality, cultivate patience, exert themselves at perseverance, be absorbed in concentration, and cultivate wisdom, but cultivating by way of apprehending something. And another son of a good family or daughter of a good family who has set out for unsurpassed, perfect, complete awakening, practicing the perfection of giving and practicing the perfections of morality, patience, perseverance, concentration, and wisdom may dedicate those wholesome roots F.52.a to unsurpassed, perfect, complete awakening by way of not apprehending anything. That earlier accumulation of merit does not approach even by a hundredth part, up to does not stand up to any comparison with that accumulation of merit. That dedication is the highest, up to unrivaled.

“Subhūti, bodhisattva great beings practicing the perfection of giving and practicing the perfections of morality, patience, perseverance, concentration, and wisdom with skillful means should dedicate those wholesome roots like this by way of not apprehending anything.”

Chapter 34: Perfect Praise of the Quality of Accomplishment

Then venerable Śāriputra said to the Lord, “Lord, the perfection of wisdom makes things clear because of absolute purity. Lord, the perfection of wisdom makes you want to bow. Lord, I bow to the perfection of wisdom. Lord, the perfection of wisdom is untainted by all three realms. Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views. Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening. Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution. Lord, the perfection of wisdom gives light because then all beings easily appropriate F.52.b the five eyes. Lord, the perfection of wisdom shows the ruts^[436] because beings caught in the ruts avoid the two edges. Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions. Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddhadharmas. Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark. Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed. Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas. Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed. Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back.

^[437] Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas because of the emptiness that is the nonexistence of an intrinsic nature. Since this is the case, Lord, how does one stand in the perfection of wisdom?”

The Lord said, “Śāriputra, you should stand with the perfection of wisdom just as you stand with the Teacher. You should bow to the perfection of wisdom just as you bow to the Teacher. And why? Because this perfection of wisdom is not one thing and the Teacher another; the Teacher is not one thing and the perfection of wisdom another. The perfection of wisdom is itself the Teacher F.53.a and the Teacher is himself the perfection of wisdom, because even the tathāgatas, worthy ones, perfectly complete buddhas are a category because of the perfection of wisdom. Bodhisattvas, pratyekabuddhas, worthy ones, non-returners, once-returners, and stream enterers are also categories because of it. The ten wholesome actions are categories because of it. The four concentrations, four immeasurables, and four formless absorptions are categories because of it. The five clairvoyances, the five perfections, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha are categories because of it, up to the knowledge of all aspects is a category because of it.”

Then it occurred to Śatakratu, head of the gods to think, “What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?”

Then venerable Śāriputra, understanding in his mind the thoughts occurring to Śatakratu, head of the gods, said to Śatakratu, head of the gods, “Kauśika, it occurred to you to think, ‘What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?’ In regard to that, I made the inquiry with the thought that bodhisattva great beings assisted by the perfection of wisdom with skillful means dedicate those wholesome roots of the past, future, and present lord buddhas, as many as there are, starting from when they first produced the thought, up to for as long as their good Dharma lasts, to the knowledge of all aspects.

“Kauśika, F.53.b this perfection of wisdom of the bodhisattva great beings surpasses the perfection of giving, and similarly, it surpasses the perfections of morality, patience, perseverance, and concentration.

“To illustrate, without a guide a hundred, a thousand, or one hundred thousand with congenital blindness cannot even find the road, so how could they ever make it to the city? Similarly, Kauśika, without the perfection of wisdom as a guide these five perfections, like those with congenital blindness, cannot even find the path to awakening, so how could they ever make it to the city of the knowledge of all aspects? Kauśika, when the five perfections are assisted by the perfection of wisdom, then they too have eyes and get the name perfection.”

Śatakratu then inquired, “Venerable monk Śāriputra, you have said, ‘When the five perfections are assisted by the perfection of wisdom then they too have eyes and get the name perfection.’ So then, venerable monk Śāriputra, when the five perfections are assisted by the perfection of giving, do they not get the name perfection? Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, do those five perfections not get the name perfection either?”^[438]

“It is not so, Kauśika, it is not so,” replied Śāriputra. “When the five perfections are assisted by the perfection of giving, they do not get the name perfection. Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, those five perfections do not get the name perfection either. Therefore, Kauśika, the perfection of wisdom F.54.a is the highest, the most excellent, foremost, the best, the most superb, sublime, and unsurpassed, and it is unrivaled by the five perfections.”

Then venerable Śāriputra asked the Lord, “Lord, how should bodhisattva great beings^[439] find and produce within themselves the perfection of wisdom?”

The Lord replied, “Śāriputra, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves form; they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves feeling, perception, volitional factors, or consciousness. Similarly, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves constituents, sense fields, dependent originations, or the perfection of giving; they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the perfections of morality, patience, perseverance, or concentration. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the thirty-seven dharmas on the side of awakening. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. They should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves the knowledge of all aspects. Thus, they should find and produce within themselves the perfection of wisdom so they do not find and produce within themselves any of those dharmas.”

Śāriputra then asked, F.54.b “Lord, how do they find and produce within themselves the perfection of wisdom so that they do not find and produce within themselves form? Lord, how do they find and produce within themselves the perfection of wisdom so they do not find and produce within themselves … up to all dharmas?”

“Śāriputra,” replied the Lord, “they should find and produce within themselves the perfection of wisdom as the nonenactment, the nonproduction, the noncessation, the nonappearance, the nondestruction, and the nonapprehension of form.”

“Lord, does finding and producing within themselves the perfection of wisdom like that cause any dharma to be gained?” asked Śāriputra.

“Śāriputra,” replied the Lord, “finding and producing within themselves the perfection of wisdom like that does not cause any dharma to be gained, and it is because it does not cause any dharma to be gained that it is counted the perfection of wisdom.”

“Lord, what dharmas does it not cause to be gained?” asked Śāriputra.

“Śāriputra,” replied the Lord, “it does not cause wholesome dharmas to be gained, it does not cause unwholesome dharmas to be gained, and similarly it does not cause dharmas that are basic immorality or what is not basic immorality, compounded or uncompounded, afflicted or unafflicted, ordinary or extraordinary, or defilement or purification to be gained. It does not cause the dharmas of saṃsāra to be gained, and it does not cause the dharmas of nirvāṇa to be gained. And why? F.55.a Because the perfection of wisdom does not make any dharma available by way of apprehending it. Therefore, it does not cause it to be gained.”

Then Śatakratu, head of the gods, asked the Lord, “Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?”

The Lord said, “In regard to what you, Kauśika, have said—‘Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?’—exactly so! Exactly so! The perfection of wisdom does not cause any dharma to be gained. It does not cause any to be apprehended and therefore does not cause even the knowledge of all aspects to be gained. It does not apprehend it.”

“Lord, why does this perfection of wisdom not cause the knowledge of all aspects to be gained? Why does it not apprehend it?” asked Śatakratu.

“Kauśika,” replied the Lord, “it is because the perfection of wisdom does not cause it to be gained as a name, as a causal sign, or as something to be enacted.”

“Well then, Lord, how does this perfection of wisdom cause it to be gained?” asked Śatakratu.

“Kauśika,” replied the Lord, “it is because the perfection of wisdom causes it to be gained without apprehending, without asserting, without being stationed on, without forsaking, without settling down on, without grasping, and without rejecting anything at all, but it does not cause any dharma to be gained.”

Śatakratu said, “It is amazing, Lord, how this perfection of wisdom has been made available in order to make the nonproduction, noncessation, nonenactment, nonapprehension, nonpurification, and nondestruction of all F.55.b dharmas easy.”

Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom have such ideas as ‘the perfection of wisdom causes all dharmas to be gained’ or ‘the perfection of wisdom does not cause all dharmas to be gained,’ then, Lord, the perfection of wisdom is forsaken, and this causes distance from the perfection of wisdom.”

The Lord replied, “There is a way in which bodhisattva great beings forsake the perfection of wisdom, a way that causes distance from the perfection of wisdom. When bodhisattva great beings practicing the perfection of wisdom have such ideas as ‘This perfection of wisdom rings hollow. This perfection of wisdom is in vain. This perfection of wisdom is pointless. This perfection of wisdom is a fraud,’ that makes those bodhisattva great beings forsake the perfection of wisdom. It causes those bodhisattva great beings to be distant from the perfection of wisdom.”

“The Lord is confident about the perfection of wisdom. In what dharmas do you not have confidence?”^[440] asked Subhūti.

“Subhūti,” replied the Lord, “being confident about the perfection of wisdom, I do not have confidence in form, and I do not have confidence in feeling, perception, volitional factors, or consciousness; I do not have confidence in eyes, and I do not have confidence in ears, nose, tongue, body, or thinking mind; I do not have confidence in a form, and I do not have confidence in a sound, a smell, a taste, a feeling, or dharmas; I do not have confidence in the perfection of giving, F.56.a and I do not have confidence in the perfections of morality, patience, perseverance, concentration, or wisdom;^[441] I do not have confidence in inner emptiness, up to and I do not have confidence in the emptiness that is the nonexistence of an intrinsic nature. I do not have confidence in the thirty-seven dharmas on the side of awakening. I do not have confidence in the ten powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha; I do not have confidence in the result of stream enterer, and I do not have confidence in the result of once-returneror the result of non-returner, the state of a worthy one, the state of a pratyekabuddha, or unsurpassed, perfect, complete awakening. Being confident about the perfection of wisdom, I do not have confidence in the knowledge of all aspects.”

“Lord, why, being confident about the perfection of wisdom, do you not have confidence in form, and why do you not have confidence in…, up to the knowledge of all aspects?” asked Subhūti.

The Lord said, “Subhūti, the perfection of wisdom gives me confidence because form cannot be apprehended. The perfection of wisdom gives me confidence because…, up to the knowledge of all aspects cannot be apprehended. Therefore, Subhūti, being confident about the perfection of wisdom, I do not have confidence in form, and I do not have confidence in…, up to the knowledge of all aspects.”

“Lord, this—namely, the perfection of wisdom—is a huge perfection,” said Subhūti.

“What do you think, Subhūti?” asked the Lord. “In what way is this perfection of wisdom a huge perfection?”

Subhūti replied, “Lord, the perfection of wisdom does not make form bigger, nor does it make it smaller; F.56.b it does not make feeling, perception, volitional factors, or consciousness bigger, nor does it make them smaller; similarly, it does not make the constituents, sense fields, or dependent originations bigger nor does it make them smaller. It does not make the perfection of giving bigger, nor does it make it smaller; similarly, it does not make the perfection of morality, patience, perseverance, or concentration bigger, nor does it make them smaller; it does not make inner emptiness bigger, nor does it make it smaller; it does not make … up to the emptiness that is the nonexistence of an intrinsic nature bigger, nor does it make it smaller; it does not make the thirty-seven dharmas on the side of awakening bigger, nor does it make them smaller; it does not make the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha bigger, nor does it make them smaller; it does not make awakening bigger, nor does it make it smaller; and it does not make an awakened one bigger, nor does it make an awakened one smaller.

“It does not compress form, nor does it expand it; it does not compress feeling, perception, volitional factors, or consciousness, nor does it expand them; up to it does not compress awakening or an awakened one, nor does it expand them.

“It does not make form measurable, nor does it make it immeasurable; it does not make feeling, perception, volitional factors, or consciousness measurable, nor does it does not make them immeasurable; up to it does not make awakening or an awakened one measurable, nor does it make them immeasurable.

“It does not free up form, nor does it enclose it; it does not free up feeling, perception, volitional factors, or consciousness, nor does it enclose them; up to it does not free up awakening or an awakened one, nor does it enclose them.

“It does not strengthen form, nor does it weaken it; F.57.a it does not strengthen feeling, perception, volitional factors, or consciousness, nor does it weaken them; up to it does not strengthen awakening or an awakened one, nor does it weaken them.

“In this way, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection.

“Lord, when bodhisattva great beings newly set out in the vehicle, having resorted to the perfection of wisdom and resorted to the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, have the notion, ‘It does not make form bigger nor, does it make it smaller,’ up to ‘It does not make an awakened one bigger, nor does it make an awakened one smaller,’ up to ‘It does not strengthen, nor does it weaken form,’ those bodhisattva great beings with such notions, Lord, are not practicing the perfection of wisdom. And why? Because making form bigger or smaller, up to making an awakened one bigger or smaller is not in harmony with the perfection of wisdom as cause; strengthening or weakening form, up to and strengthening or weakening an awakened one is not in harmony with the perfection of wisdom as cause.

“And why? Because there is no awakening for those with a notion that something is being apprehended.

“Thus, you should know that the nonproduction of the perfection of wisdom is because beings are not produced. Similarly, you should know that the nonproduction of the perfection of wisdom F.57.b is because form is not produced, up to you should know that the nonproduction of the perfection of wisdom is because a buddha is not produced.

“You should know that the perfection of wisdom has no intrinsic nature because beings have no intrinsic nature. You should know that the perfection of wisdom has no intrinsic nature because form has no intrinsic nature, up to you should know that the perfection of wisdom has no intrinsic nature because a buddha has no intrinsic nature.

“You should know that the perfection of wisdom is not an existing thing because a being is not an existing thing. Similarly, you should know that the perfection of wisdom is not an existing thing because form is not an existing thing. You should know that the perfection of wisdom is not an existing thing because feeling, perception, volitional factors, and consciousness are not existing things, up to you should know that the perfection of wisdom is not an existing thing because a buddha is not an existing thing.

“You should know that the perfection of wisdom is empty because beings are empty. Similarly, you should know that the perfection of wisdom is empty because form is empty. You should know that the perfection of wisdom is empty because feeling, perception, volitional factors, and consciousness are empty, up to you should know that the perfection of wisdom is empty because a buddha is empty.

“Similarly, you should know that the perfection of wisdom is signless and wishless because beings are signless and wishless. Similarly, you should know that the perfection of wisdom is signless and wishless because form is signless and wishless. You should know that the perfection of wisdom is signless and wishless because feeling, perception, volitional factors, and consciousness are signless and wishless, F.58.aup to you should know that the perfection of wisdom is signless and wishless because a buddha is signless and wishless.

“Similarly, you should know the isolation and nonexistence of the perfection of wisdom because of the isolation and nonexistence of beings.

“Similarly, you should know the inconceivability of the perfection of wisdom because of the inconceivability of beings.

“You should know the nondestruction of the perfection of wisdom because of the nondestruction of beings.

“You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of beings. You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of form. You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of feeling, perception, volitional factors, or consciousness, up to you should know that there is no full awakening of the perfection of wisdom because there is no full awakening of a buddha.

“You should know that the perfection of wisdom is not endowed with the powers because beings are not endowed with the powers. You should know that the perfection of wisdom is not endowed with the powers because form is not endowed with the powers. You should know that the perfection of wisdom is not endowed with the powers because feeling, perception, volitional factors, and consciousness are not endowed with the powers, F.58.bup to you should know that the perfection of wisdom is not endowed with the powers because a buddha is not endowed with the powers.

“In this way too, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection.”

Chapter 35: Hells

Then venerable Śāriputra inquired of the Lord, “Where did they die, Lord, bodhisattva great beings who have come here and believe in this perfection of wisdom? How long has it been since a son of a good family or daughter of a good family believing in this perfection of wisdom as the meaning and method^[442] set out for unsurpassed, perfect, complete awakening? On how many tathāgatas, worthy ones, perfectly complete buddhas have they attended? For how long have they been practitioners of the perfection of giving? For how long have they been practitioners of the perfection of morality, patience, perseverance, and concentration? For how long have they been practitioners of the perfection of wisdom?”

Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, those bodhisattva great beings have come here and have been reborn here after attending on tathāgatas, worthy ones, perfectly complete buddhas in the ten directions. Śāriputra, it has been an infinite, countless hundred thousand one hundred million billion eons since those bodhisattva great beings set out for unsurpassed, perfect, complete awakening. After their first production of the thought, from then on they practiced the perfection of giving, practiced F.59.a the perfection of morality, patience, perseverance, concentration, and wisdom, and took rebirth here; from then on they attended on infinite, countless, immeasurable, inconceivable, imponderable tathāgatas, worthy ones, perfectly complete buddhas and came here. Śāriputra, if those bodhisattva great beings even see or hear the perfection of wisdom, the thought arises, ‘I am beholding the Teacher,’ and the thought arises, ‘I am hearing the Teacher.’ Śāriputra, those bodhisattva great beings, by way of no causal signs, nonduality, and not apprehending anything, comprehend this perfection of wisdom as the meaning and method.”

Then venerable Subhūti asked the Lord, “Lord, can you view or listen to the perfection of wisdom?”

“No, Subhūti,” the Lord replied. “Subhūti, because dharmas are in an inanimate material state^[443] there is no viewer of, or listener to, the perfection of wisdom, so they do not see or hear the perfection of wisdom. Similarly, because dharmas are in an inanimate material state they do not see or hear the perfection of concentration, perseverance, patience, morality, or giving; because dharmas are in an inanimate material state they do not see or hear inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; and similarly, because dharmas are in an inanimate material state they do not see or hear the applications of mindfulness; because dharmas are in an inanimate material state they do not see or hear the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or paths; because dharmas are in an inanimate material state they do not see or hear the ten tathāgata powers, four F.59.b fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha; and because dharmas are in an inanimate material state they do not see or hear awakening, and do not see and hear an awakened one.”

Then venerable Subhūti asked the Lord, “Lord, for how long have those bodhisattva great beings who do the yogic practice of this deep perfection of wisdom here been practicing?”

The Lord said, “To pronounce on this you have to go into detail.^[444] Subhūti, if bodhisattva great beings who, after their first production of the thought, from then on do the yogic practice of this deep perfection of wisdom and similarly do the yogic practice of the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving—doing it, furthermore, with skillful means, without any dharma at all, and without seeing how there is increase or decrease^[445]—then they will never be separated from the six perfections and never be separated from the lord buddhas. With whatever special offerings they want to respect, revere, honor, and worship the lord buddhas, immediately after their first production of the thought they obtain them and pass on from buddhafield to buddhafield. They are never born in a mother’s womb, they are never separated from the clairvoyant knowledges, they never entertain any afflictive emotion, they never entertain a śrāvaka thought or pratyekabuddha thought, and they also bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield. F.60.a Subhūti, those bodhisattva great beings do the yogic practice of this deep perfection of wisdom.

“Subhūti, there are those sons of a good family or daughters of a good family in the Bodhisattva Vehicle who have seen many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of one hundred million billion buddhas. When they were disciples in their presence, they gave gifts and cultivated morality, patience, perseverance, concentration, and wisdom by way of apprehending something. They leave the retinue when this deep perfection of wisdom is being taught. Those sons of a good family or daughters of a good family do not respect this deep perfection of wisdom when it is being taught, and they walk out on those lord buddhas.

“Those sons of a good family or daughters of a good family in the Bodhisattva Vehicle are gathered right here. They are those who leave when this deep perfection of wisdom is being taught. And why? Because those bodhisattva great beings walked out in the past when this deep perfection of wisdom was being taught, so they walk out again now when this deep perfection of wisdom is being taught. They are not collected in body and mind,^[446] so they amass the karma of those who act out of intellectual confusion. Those who have made and amassed that karma of the intellectually confused, on account of that, reject this deep perfection of wisdom when it is being taught, and because of rejecting this deep perfection of wisdom they reject the knowledge of all aspects of past, future, and present lord buddhas as well. Those who have made an enactment of, and amassed the karma that comes from, rejecting the knowledge of all aspects and those who have made F.60.b and amassed the karma that leads to the loss of the Dharma roast in the hells^[447] for many hundred years, many thousand years, many hundreds of thousands of one hundred million billion years. They pass on from great hells to great hells, and as they are passing on from great hells to great hells the destruction by fire, destruction by water, and destruction by wind come about.

^[448] When the destruction is happening there, they are hurled into those great hells in other world systems. After they are born there they again pass on from great hells to great hells, and as they are passing on from great hells to great hells again the destructions happen and they are hurled from those world systems into yet other world systems. When the destructions come about in those as well, they are again hurled into the eastern direction and hurled into the great hells in the south, west, and north, the intermediate directions, and below and above. And when the destructions also happen in those world systems, they are again hurled into the great hells in other world systems. But even when the destructions happen in those world systems, still the karma for being deprived of the Dharma is not exhausted, so after they have died in those world systems they again take rebirth right here and again pass on from the great hells to the great hells. And when they are born in those great hells they experience the sufferings of hell, and their experience of the sufferings of hell continues until F.61.a the destructions again happen. But even after the destructions happen, they die here and are again reborn in the great hells in other world systems. Similarly, they are born over and over again in the animal worlds in all the ten directions, and they are born over and over again in the worlds of Yama in all the ten directions.

“Born there, the experience of those feelings of suffering uses up the karma. When their experience of those many sufferings has used up the karma and they somehow or other gain a human rebirth, still, just because of amassing that karma that leads to the loss of the Dharma, wherever they are born they are born congenitally blind in congenitally blind families, in outcast families, in families of garbage workers, and in low-class families. And when they are born, they are born such that they also become blind, or blind in one eye, or without a tongue, or without arms, or without legs, or without ears, or without a nose, or where the word Buddha is never heard, the word Dharma and the word Saṅgha are never heard, and the words bodhisattva and pratyekabuddha are never heard.”

Then venerable Śāriputra said to the Lord, “Lord, committing and amassing the five inexpiable sins does not rank with the karma that leads to the loss of the Dharma.”

“Śāriputra,” replied the Lord, “when the perfection of wisdom is being taught there are those who think they have to put a stop to it and say, ‘This is not the Dharma, this is not the Vinaya, these are not the Teacher’s words; tathāgatas, worthy ones, F.61.b perfectly complete buddhas did not say, do not say, and will not say this, so you should not train in it.’ They think, ‘I too have to oppose this,’ and they cause other beings to separate from it. Having harmed their own mental continuums, they plot harm to the mental continuums of others; having poisoned their own mental continuums they poison the mental continuums of others; having ruined their own mental continuums, they want to ruin the mental continuums of others, and they think, ‘Since even I do not comprehend or understand the deep perfection of wisdom, I will put a stop to it,’ and they cause others to take it like that as well. Since this is the case you have to say, ‘Those who have committed the five inexpiable sins do not rank with those who have done and amassed the karma that leads to the loss of the Dharma.’ Śāriputra, I do not let such persons hear it, let alone look at it. How could that ever possibly be? And why? Śāriputra, you should know that it is because such persons spoil the Dharma; such persons are like rotten trees and have a wicked nature. Śāriputra, those are the sort of persons who think they should have faith and listen but who do it in a wrong way, so calamity befalls them.

“Śāriputra, you should know that those persons who spoil my perfection of wisdom are those who spoil the Dharma.”

Śāriputra said, “Lord, the Lord has not yet explained the extent of the physical horrors^[449] for a person born there who spoils the Dharma.”

“Śāriputra,” said the Lord, “leave aside the extent of the physical horrors for that person born there who spoils the Dharma. And why? Because the consequences from hearing about the extent of the physical horrors for the person who spoils the Dharma are as bad as those physical horrors encountered by that person who spoils the Dharma, as much as that— F.62.a vomiting warm blood from the mouth, or dying, or experiencing pain enough to die, or on hearing it being impaled on a shaft of pain, or drying out and shriveling into oneself like a severed blue green naḍa reed.”

So the Lord did not make a space for venerable Śāriputra to know just how great an extent the physical horror there would be.

Śāriputra said, “Lord, please explain so later generations will be given a glimpse of the fact that persons who spoil the Dharma will appropriate physical horrors like that on account of having done and amassed karma that leads to the loss of the Dharma.”

“Śāriputra,” replied the Lord, “later generations, just from this, will also glimpse the fact that ‘on account of having completely done and amassed karma that leads to the loss of the Dharma, they will experience suffering in the hells lasting that long, they will experience the immeasurability of that suffering—the amount of it and its duration—for that amount of time.’ ”

“Lord, sons of a good family or daughters of a good family who have a bright nature will, just from this, turn back from those actions that lead to the loss of the Dharma. And we too, thinking ‘we will meet with such sufferings as those,’ will not reject the good Dharma even at the cost of our lives,” said Śāriputra.

Then venerable Subhūti said to the Lord, “Those who have made and amassed speech karma that rejects the good Dharma make and amass karma that leads to the loss of the Dharma, so we sons of good family or daughters of good family will restrain well our actions of body, speech, and mind lest we meet with such suffering as that, or lest we not see the tathāgatas, or not hear the Dharma, or not provide service to the saṅgha, or be born in buddhafields where there are F.62.b no buddhas, or be born as paupers, or become those whose words are not accepted.”^[450]

“Subhūti,” replied the Lord, “those ignorant persons gone forth to homelessness in the well-spoken Dharma and Vinaya thinking they have to strongly object to this perfection of wisdom, through the karma they have made and amassed, make and amass karma that leads to the loss of the Dharma. Subhūti, strongly objecting and putting a stop to the perfection of wisdom is strongly objecting and putting a stop to the awakening of the lord buddhas; strongly objecting and putting a stop to the awakening of the lord buddhas is strongly objecting and putting a stop to the knowledge of all aspects of past, future, and present lord buddhas; strongly objecting and putting a stop to the knowledge of all aspects is strongly objecting and putting a stop to the Dharma; putting a stop to the Dharma is putting a stop to the Saṅgha; putting a stop to the Saṅgha is putting a stop to ordinary right view and extraordinary right view, and similarly putting a stop to the six perfections, thirty-seven dharmas on the side of awakening, ten powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, up to the knowledge of all aspects. Those who put a stop to the knowledge of all aspects get saddled with an unbounded, infinite, incalculable mass of demerit, and those who are saddled with a mass of demerit get saddled with unbounded, infinite, incalculable suffering and mental anguish.”

“Lord, what different things F.63.a dispose those ignorant persons who put a stop to this deep perfection of wisdom to put a stop to this deep perfection of wisdom?” asked Subhūti.

“Subhūti,” replied the Lord, “four things dispose them to put a stop to this deep perfection of wisdom. What four things? Those ignorant persons are these, namely, they are possessed by Māra, they do not believe in and do not find faith in the deep Dharma, they fall into the clutches of bad friends, so they settle down on the five aggregates, and while those ignorant persons are doing wrong they praise themselves and disparage others. Subhūti, ignorant persons beset by these four things put a stop to this deep perfection of wisdom.”

Subhūti said, “Lord, it is hard for those who do not work hard, who are without wholesome roots, and who have fallen into the clutches of bad friends to believe in this perfection of wisdom.”

“Exactly so, Subhūti, exactly so,” said the Lord. “It is hard for those who do not work hard, who are without wholesome roots, and who have fallen into the clutches of bad friends to believe in this perfection of wisdom.”

Subhūti then asked, “Just how deep, Lord, is this perfection of wisdom in which it is so hard for them to believe?”

“Subhūti,” said the Lord, “form is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in form is form.^[451] Similarly, Subhūti, feeling … perception … volitional factors … and consciousness is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in consciousness is consciousness.

“Subhūti, the perfection of giving F.63.b is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the perfection of giving is the perfection of giving. Similarly, Subhūti, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the perfection of wisdom is the perfection of wisdom.

“Subhūti, inner emptiness is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in inner emptiness is inner emptiness, up to Subhūti, the emptiness that is the nonexistence of an intrinsic nature is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the emptiness that is the nonexistence of an intrinsic nature is the emptiness that is the nonexistence of an intrinsic nature.

“Subhūti, the applications of mindfulness are not bound and they are not freed. And why? Because the nonexistence of an intrinsic nature in the applications of mindfulness is the applications of mindfulness. Similarly, Subhūti, the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the path is the path.

“Similarly, Subhūti, the ten tathāgata powers … the four fearlessnesses … the four detailed and thorough knowledges … the eighteen distinct attributes of a buddha … and the knowledge of all aspects is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the knowledge of all aspects is the knowledge of all aspects.

“Subhūti, the prior limit of form is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the prior limit is form. F.64.a Similarly, Subhūti, the prior limit of feeling … perception … volitional factors … and consciousness, up to the knowledge of all aspects is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the prior limit is the knowledge of all aspects.

“Subhūti, the later limit of form is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the later limit is form. Similarly, Subhūti, the later limit of feeling … perception … volitional factors … and consciousness, up to the knowledge of all aspects is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the later limit is the knowledge of all aspects.

“Subhūti, present form is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the present is form. Similarly, Subhūti, present feeling … perception … volitional factors … and consciousness, up to knowledge of all aspects is not bound and is not freed. And why? Because the nonexistence of an intrinsic nature in the present is the knowledge of all aspects.”

Subhūti said, “Lord, it is hard for those who do not work hard, have not planted wholesome roots, have fallen into the clutches of bad friends, are under the control of Māra, and are lazy, deficient in perseverance, forgetful, and without introspection to believe in this perfection of wisdom.”

“Exactly so, Subhūti, exactly so,” replied the Lord. “Subhūti, it is hard for those who do not work hard, up to are without introspection to believe in this perfection of wisdom. F.64.b

“Subhūti, that purity of form is just the purity of the result. That purity of feeling … perception … volitional factors … and consciousness is just the purity of the result, up to that purity of the knowledge of all aspects is just the purity of the result.” B28

“Furthermore, Subhūti, that purity of form is the purity of the result. That purity of the result is the purity of the perfection of wisdom. That purity of the perfection of wisdom is the purity of form. That purity of … up to the knowledge of all aspects is the purity of the result. That purity of the result is the purity of the perfection of wisdom. That purity of the perfection of wisdom is the purity of … up to the knowledge of all aspects. Thus, all of these—purity of form, purity of the result, purity of the perfection of wisdom, and purity of … up to the knowledge of all aspects—are not two, are not divided, are not broken apart, and are not cut apart.

“Furthermore, Subhūti, that purity of form is the purity of the perfection of wisdom. That purity of the perfection of wisdom is the purity of form. That purity of … up to the knowledge of all aspects is the purity of the perfection of wisdom. That purity of the perfection of wisdom is the purity of … up to the knowledge of all aspects. Thus, this purity of form, F.65.a purity of … up to the knowledge of all aspects, and purity of the perfection of wisdom are not two, are not divided, are not broken apart, and are not cut apart.

“Furthermore, Subhūti, that purity of self is the purity of form. That purity of form is the purity of self. Thus, this purity of self and purity of form are not two, are not divided, are not broken apart, and are not cut apart. This purity of a being, a living being, up to one who knows, and one who sees, and the purity of form, and the purity of feeling, perception, volitional factors, and consciousness, up to the knowledge of all aspects are not two, are not divided, are not broken apart, and are not cut apart.

“Furthermore, Subhūti, because of the purity of greed there is the purity of form, the purity of … up to the knowledge of all aspects. Thus, this purity of greed, purity of form, purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart. Similarly, because of the purity of hatred and confusion there is the purity of form, the purity of … up to the knowledge of all aspects. Thus, this purity of hatred and confusion, purity of form, purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart.

“Furthermore, Subhūti, because of the purity of greed, hatred, and confusion there is the purity of form, the purity of … up to the knowledge of all aspects. Thus this purity of greed, hatred, and confusion, the purity of form, F.65.b this purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart.

“Furthermore, Subhūti, because of the purity of ignorance there is the purity of volitional factors; because of the purity of volitional factors there is the purity of consciousness, and similarly, there is the purity of name and form, purity of the six sense fields, purity of contact, purity of feeling, purity of craving, purity of appropriation, purity of existence, purity of birth, and purity of old age and death.

“Because of the purity of old age and death there is the purity of the perfection of giving; because of the purity of the perfection of giving there is the purity of the perfection of morality; because of the purity of the perfection of morality there is the purity of the perfection of patience; because of the purity of the perfection of patience there is the purity of the perfection of perseverance; because of the purity of the perfection of perseverance there is the purity of the perfection of concentration; because of the purity of the perfection of concentration there is the purity of the perfection of wisdom; because of the purity of the perfection of wisdom there is the purity of inner emptiness; because of the purity of inner emptiness there is the purity of … up to the emptiness that is the nonexistence of an intrinsic nature; and because of the purity of the emptiness that is the nonexistence of an intrinsic nature there is the purity of the applications of mindfulness. Similarly, there is the purity of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; because of the purity of the path there is the purity of all-knowledge; because of the purity of all-knowledge there is the purity of the ten powers; because of the purity of the ten powers there is the purity of the fearlessnesses; because of the purity F.66.a of the fearlessnesses there is the purity of the detailed and thorough knowledges; because of the purity of the detailed and thorough knowledges there is the purity of the distinct attributes of a buddha; and because of the purity of the distinct attributes of a buddha there is the purity of the knowledge of all aspects. Thus, this purity of the knowledge of all aspects and purity of the distinct attributes of a buddha is not two, is not divided, is not broken apart, and is not cut apart.

“Furthermore, Subhūti, that purity of the perfection of wisdom is the purity of form. That purity of form is the purity of … up to the knowledge of all aspects. Thus, this purity of the perfection of wisdom, purity of form, purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart.

“Similarly, that purity of the perfection of concentration, purity of the perfection of perseverance, purity of the perfection of patience, purity of the perfection of morality, and purity of the perfection of giving is the purity of form. That purity of form is the purity of … up to the knowledge of all aspects. Thus, this purity of the perfection of giving, purity of form, purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart. Because of the purity of inner emptiness, up to the purity of the emptiness that is the nonexistence of an intrinsic nature there is the purity of … up to the knowledge of all aspects; because of the purity of the thirty-seven dharmas on the side of awakening there is the purity of … up to the knowledge of all aspects; because of the purity of the powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha there is the purity of … up to the knowledge of all aspects. Thus, this purity of the aggregates, the constituents, the sense fields, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, F.66.b and the purity of the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart.

“Furthermore, Subhūti, because of the purity of the compounded there is the purity of the uncompounded; because of the purity of the uncompounded there is the purity of … up to the knowledge of all aspects. Thus, this purity of the compounded, purity of the uncompounded, and purity of … up to the knowledge of all aspects is not two, is not divided, is not broken apart, and is not cut apart.

“Furthermore, Subhūti, because of the purity of the past there is the purity of the future; because of the purity of the future there is the purity of the past; because of the purity of the present there is purity of the past and future; and because of the purity of the past and future there is purity of the present. Thus, this purity of the past, purity of the future, and purity of the present is not two, is not divided, is not broken apart, and is not cut apart.”

Chapter 36: Teaching the Purity of All Dharmas

Then venerable Śāriputra said to the Lord, “Lord, this purity is deep.”

“It is deep, Śāriputra, because it is extremely pure,” said the Lord.

“On account of what being extremely pure is it deep?” asked Śāriputra.

“Śāriputra,” replied the Lord, F.67.a “it is deep because form is extremely pure. It is deep because feeling, perception, volitional factors, and consciousness are extremely pure. It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure. It is deep because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure. It is deep because the perfection of giving is extremely pure. It is deep because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. It is deep because inner emptiness is extremely pure, up to it is deep because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. It is deep because the applications of mindfulness are extremely pure. It is deep because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. It is deep because the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are extremely pure. It is deep because awakening is extremely pure, up to the knowledge of all aspects is extremely pure.”

“Lord, purity is light,” said Śāriputra.

“Purity is light, Śāriputra, because it is extremely pure,” said the Lord.

“Lord, on account of what being extremely pure is it light?” asked Śāriputra.

“Śāriputra,” replied the Lord, F.67.b “purity is light because form is extremely pure. Purity is light because feeling, perception, volitional factors, and consciousness are extremely pure. Purity is light because the eyes are extremely pure. Purity is light because the ears, nose, tongue, body, and thinking mind are extremely pure. Purity is light because a form, a sound, a smell, a taste, a feeling, and dharmas are extremely pure. Purity is light because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. Purity is light because the perfection of giving is extremely pure. Purity is light because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. Purity is light because inner emptiness is extremely pure, up to purity is light because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. Purity is light because the applications of mindfulness are extremely pure. Purity is light because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. Purity is light because the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are extremely pure, up to purity is light because the knowledge of all aspects is extremely pure.”

“Lord, purity does not link up,” said Śāriputra.

“That is because it is extremely pure, Śāriputra,” said the Lord.

“Lord, on account of what not linking up is it pure?” asked Śāriputra.

“Śāriputra,” replied the Lord, F.68.a “form does not link up because it does not change places, so it is pure, up to the knowledge of all aspects does not link up because it does not change places, so it is pure.”

“Lord, purity is without defilement,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, on account what not being defiled is it pure?” asked Śāriputra.

“Śāriputra,” replied the Lord, “because form is naturally without defilement it is pure, up to because the knowledge of all aspects is naturally without defilement it is pure.”

“Lord, there is no obtaining and no clear realization of purity,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, on account of not obtaining and not clearly realizing what is it pure?” asked Śāriputra.

“Śāriputra,” replied the Lord, “because of not obtaining and not clearly realizing form it is pure, up to because of not obtaining and not clearly realizing the knowledge of all aspects it is pure.”

“Lord, purity does not come into being,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, on account of what F.68.b not coming into being is it pure?” asked Śāriputra.

“Śāriputra,” replied the Lord, “because form does not come into being it is pure, up to because the knowledge of all aspects does not come into being it is pure.”

“Lord, purity does not arise in the desire realm,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not arise in the desire realm?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the desire realm’s intrinsic nature.”

“Lord, purity does not arise in the form realm,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not arise in the form realm?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the form realm’s intrinsic nature.”

“Lord, purity does not arise in the formless realm,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not arise in the formless realm?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the formless realm’s intrinsic nature.”

“Lord, purity does not know,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not know?” F.69.a asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not know because dharmas are inanimate material.”

“Lord, purity does not know form,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not know form?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not know form because it is empty of its own mark.”

“Lord, purity does not know feeling, perception, volitional factors, or consciousness,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not know feeling, perception, volitional factors, or consciousness?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not know feeling, perception, volitional factors, or consciousness because it is empty of its own mark.”

“Lord, purity does not know all dharmas,” said Śāriputra.

“Because they are extremely pure, Śāriputra,” said the Lord.

“Lord, why does purity not know all dharmas?” asked Śāriputra.

“Śāriputra,” replied the Lord, “purity does not know all dharmas because all dharmas cannot be found.”

“Lord, the perfection of wisdom does not help, nor does it hinder, the knowledge of all aspects,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” F.69.b said the Lord.

“Lord, why does the perfection of wisdom not help or hinder the knowledge of all aspects?” asked Śāriputra.

“Śāriputra,” replied the Lord, “the perfection of wisdom does not help or hinder the knowledge of all aspects because of the establishment of the dharma-constituent.”

“Lord, the purity that is the perfection of wisdom does not assist any dharma,” said Śāriputra.

“Because it is extremely pure, Śāriputra,” said the Lord.

“Lord, why does the perfection of wisdom not assist any dharma?” asked Śāriputra.

“Because the dharma-constituent is without movement,” said the Lord.

Then venerable Subhūti said to the Lord, “Lord, form is pure because self is pure.”

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why is form extremely pure because self is pure?” asked Subhūti.

“Subhūti,” replied the Lord, “because of the nonexistence of self the nonexistence of form is extremely pure.”

“Lord, feeling, perception, volitional factors, and consciousness are pure because self is pure,” said Subhūti.

“Because they are extremely pure, Subhūti,” said the Lord.

“Lord, why are feeling, perception, volitional factors, and consciousness extremely pure because self is pure?” asked Subhūti. F.70.a

“Subhūti,” replied the Lord, “because of the nonexistence of self the nonexistence of feeling, perception, volitional factors, and consciousness is extremely pure.”

“Lord,” said Subhūti, “the perfection of giving is pure because self is pure. Similarly, the perfections of morality, patience, perseverance, concentration, and wisdom are pure because self is pure; the applications of mindfulness are pure because self is pure; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are pure because self is pure. Lord, because self is pure the ten tathāgata powers are pure, and similarly, Lord, the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are pure.”

“Because they are extremely pure, Subhūti,” said the Lord.

“Lord, why are all the buddhadharmas extremely pure because self is pure?” asked Subhūti.

“Subhūti, because of the nonexistence of self the nonexistence of all the buddhadharmas is extremely pure,” said the Lord.

“Lord, the result of stream enterer is pure because self is pure. Similarly, Lord, the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening are pure because self is pure,” said Subhūti.

“Because they are empty of their own mark, Subhūti,” F.70.b said the Lord.

“Lord, why is the result of stream enterer pure because self is pure? Why are the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening pure because self is pure?” asked Subhūti.

“Because they are extremely pure, Subhūti,” said the Lord.

“Lord, awakening is pure because self is pure,” said Subhūti.

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why is awakening pure because self is pure?” asked Subhūti.

“Because it is empty of its own mark, Subhūti,” said the Lord.

“Lord, the knowledge of all aspects is pure because self is pure,” said Subhūti.

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why is the knowledge of all aspects pure because self is pure?” asked Subhūti.

“Because knowledge is not found and is not discarded, Subhūti,” said the Lord.

“Lord, there is no obtaining and no clear realization of nonduality and purity,” said Subhūti.

“Because they are extremely pure, Subhūti,” said the Lord.

“Lord, why is there is no obtaining and no clear realization of nonduality and purity?” asked Subhūti.

“Because there is no defilement and no purification, Subhūti,” said the Lord.

“Lord, form is unlimited because self is unlimited,” said Subhūti. F.71.a

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why is form unlimited and pure because self is unlimited?” asked Subhūti.

“Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti,” said the Lord.

“Lord, feeling, perception, volitional factors, and consciousness are unlimited because self is unlimited,” said Subhūti.

“Because they are extremely pure, Subhūti,” said the Lord.

“Lord, why are feeling, perception, volitional factors, and consciousness unlimited and pure because self is unlimited?” asked Subhūti.

“Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti,” said the Lord.

“Lord, such a realization as that is the perfection of wisdom of bodhisattva great beings,” said Subhūti.

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why is such a realization as that the perfection of wisdom of bodhisattva great beings?” asked Subhūti.

“Because it is the knowledge of path aspects, Subhūti,” said the Lord.

“Lord, you cannot apprehend the perfection of wisdom of bodhisattva great beings F.71.b on this side, on the farther side, or on neither,” said Subhūti.

“Because it is extremely pure, Subhūti,” said the Lord.

“Lord, why can you not apprehend the perfection of wisdom of bodhisattva great beings on this side, on the farther side, or on neither?” asked Subhūti.

“Because of the sameness of the three time periods, Subhūti,” said the Lord.

“Lord,” said Subhūti, “if without skillful means a son of a good family or daughter of a good family in the Great Vehicle forms a notion of this perfection of wisdom by way of thus apprehending something, they will nullify the perfection of wisdom and distance themselves from the perfection of wisdom.”

“Excellent, Subhūti, excellent! Exactly so, Subhūti, exactly so!” said the Lord. “They are attached to a name and attached to a causal sign, Subhūti, even though all dharmas are without causal signs and without names.”

“Lord, how are they attached to a name and attached to a causal sign?” asked Subhūti.

“Subhūti,” replied the Lord, “here a son of a good family or daughter of a good family in the Great Vehicle seizes on this perfection of wisdom as a name, seizes on this perfection of wisdom as a causal sign, and, having seized on a name and causal sign, falsely projects a perfection of wisdom. Because they falsely project a perfection of wisdom they forsake and distance themselves from the perfection of wisdom.”

“Lord, such an excellent exposition and excellent definitive teaching of this perfection of wisdom and those who are attached and not attached to bodhisattva great beings is amazing,” said Subhūti.

Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, who are those bodhisattva great beings who are attached, and who are those who are not attached to the perfection of wisdom?”

“Venerable Śāriputra,” replied Subhūti, “here when sons of a good family or daughters of a good family in the Bodhisattva Vehicle F.72.a without skillful means perceive that form is ‘empty,’ they are attached; when they perceive that feeling, perception, volitional factors, and consciousness are ‘empty,’ they are attached, and similarly with the constituents, elements, and dependent origination too. When they perceive that the perfection of giving is ‘empty,’ they are attached, and similarly, when they perceive that the perfection of morality, patience, perseverance, concentration, and wisdom are ‘empty,’ they are attached. Similarly, when they perceive that the applications of mindfulness are ‘empty,’ they are attached, and similarly, when they perceive that the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects are ‘empty,’ they are attached.

“Furthermore, Venerable Śāriputra, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means perceive that past dharmas are ‘past dharmas,’ they are attached; when they perceive that future dharmas are ‘future,’ they are attached; and when they perceive present dharmas are ‘present,’ they are attached.

“Furthermore, Venerable Śāriputra, starting from the first production of the thought, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means practice the perfection of giving by way of apprehending something, they are attached; when they practice the perfections of morality, patience, perseverance, concentration, and wisdom, they are attached; when they practice the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, F.72.b they are attached; and when they practice the ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects, they are attached.

“Venerable Śāriputra, you have asked, ‘Who are those bodhisattva great beings not attached to practicing the perfection of wisdom?’ Venerable Śāriputra, it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think like this: Form does not perceive form, feeling … perception … volitional factors … and consciousness does not perceive consciousness; nor do past dharmas not perceive past dharmas, nor do future dharmas not perceive future dharmas, nor do present dharmas not perceive present dharmas. Venerable Śāriputra, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature, it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think, ‘I am giving a gift; I am giving to them; I am giving this,’ and similarly, ‘I am cultivating morality … patience … perseverance … concentration … and wisdom, I am cultivating this wisdom,F.73.a I am cultivating wisdom like this’; ‘I am increasing merit, I am increasing this merit, I am increasing merit like this’; and ‘I am entering into the secure state of a bodhisattva, I am purifying a buddhafield, I am bringing beings to maturity, I am accomplishing the knowledge of all aspects.’ Venerable Śāriputra, bodhisattva great beings with skillful means practicing the perfection of wisdom do not have such ideas.

Venerable Śāriputra, those are the bodhisattva great beings who are not attached to practicing the perfection of wisdom.”

Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, in what way do bodhisattva great beings become attached?”

“Kauśika,” replied Subhūti, “here all that bodhisattvas perceive as the thought of awakening; all they perceive as giving, morality, patience, perseverance, concentration, and wisdom; all they perceive as inner emptiness, up to perceive as the emptiness that is the nonexistence of an intrinsic nature; all they perceive as the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha; all they perceive as the lord buddhas; and all they perceive as the wholesome roots produced from the buddhas—all of that they compress together and collect into one, weigh, and dedicate to^[452] unsurpassed, perfect, complete awakening. That is the bodhisattva great beings’ attachment. On account of it they are not able to practice the perfection of wisdom that has no attachment. And why? Kauśika, F.73.b it is because the basic nature of form cannot be dedicated. Kauśika, it is because the basic nature of feeling, perception, volitional factors, and consciousness cannot be dedicated, and similarly, up to it is because the basic nature of the knowledge of all aspects cannot be dedicated.

“Furthermore, Kauśika, bodhisattva great beings who want to teach and want to inspire others to take up unsurpassed, perfect, complete awakening should teach them, inspire them to take it up, motivate them, and excite them with a thinking mind that understands things as they really are and one way or another should teach so that when practicing the perfection of giving they do not have the idea, ‘I am giving a gift, I am guarding morality, I am being patient, I am making a vigorous effort, I am becoming absorbed in concentration, I am cultivating wisdom; I am practicing inner emptiness, up to I am practicing the emptiness that is the nonexistence of an intrinsic nature; I am cultivating the thirty-seven dharmas on the side of awakening; or I am practicing for the sake of awakening.’ Bodhisattva great beings who teach, inspire to take up, motivate, and excite others in that way do not destroy themselves, and they inspire others with the inspiration to take it up endorsed by the buddhas. Kauśika, bodhisattva great beings should teach others, should inspire others to take up, should motive others, and should excite others. Those sons of a good family or daughters of a good family will eliminate all F.74.a the extremes of attachment like that.”

Then the Lord said to venerable Subhūti, “Excellent, excellent, Subhūti, that you teach those extremes of attachment that bodhisattva great beings have. Subhūti, I will teach you other sorts of attachment even more subtle than those. Listen well and hard and pay attention, and I will speak to you about them.”

“Indeed I will,” venerable Subhūti said to the Lord, and he listened to the Lord accordingly.

The Lord said, “Venerable Subhūti, when those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening pay attention to the tathāgatas as a causal sign, then, to the extent that they pay attention to a causal sign, to that extent they are attached. Furthermore, there are the wholesome roots of those tathāgatas starting from when they first produced the thought, up to their full awakening to unsurpassed, perfect, complete awakening, passing into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, and the lasting of their good Dharma. When they pay attention to them, as many as there are, as a causal sign, and while paying attention dedicate them to unsurpassed, perfect, complete awakening, then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached. There are those wholesome roots of tathāgatas free from all attachment and the wholesome roots of beings other than those. When they pay attention to them as a causal sign and dedicate them to unsurpassed, perfect, complete awakening, then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached.

“And why? Subhūti, it is because the tathāgatas are not something you should pay attention to as a causal sign, F.74.b and the wholesome roots of those other than them are not something you should pay attention to as a causal sign either.”

Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is deep.”

“Subhūti, it is because all dharmas are isolated in their basic nature,” said the Lord.

“Lord, I bow down to the perfection of wisdom,” said Subhūti

“Subhūti,” said the Lord, “nobody can fully awaken to the perfection of wisdom because it is unmade and has not caused anything to come into being.”

“Lord, it is hard to fully awaken to all dharmas,” said Subhūti.

“Subhūti,” said the Lord, “this is because the basic nature of a dharma is not two; it is simply one. And that one basic nature of a dharma is not a basic nature. What is not a basic nature is not made, and what is not made has not caused anything to come into being. Subhūti, when bodhisattva great beings know the one basic nature that is not a basic nature, that is unmade, and that has not caused anything to come into being, they eliminate all the extremes of attachment.”

“Lord, it is hard to realize the perfection of wisdom,” said Subhūti.

“Subhūti,” said the Lord, “this is because nobody has seen, heard, thought about, been conscious of, or fully awakened to the perfection of wisdom.”

“Lord, the perfection of wisdom is inconceivable,” said Subhūti.

“Subhūti,” said the Lord, “this is because F.75.a nobody has known the perfection of wisdom. It is not known through form; it is not known through feeling, perception, volitional factors, or consciousness; it is not known through the constituents, sense fields, dependent origination, perfections, all the emptinesses, or dharmas on the side of awakening; and it is not known through the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha.”

Chapter 37: Nobody

Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is not an agent.”

The Lord responded, “Subhūti, the perfection of wisdom is the nonapprehender of all dharmas.”

“Lord, how do bodhisattva great beings practice the perfection of wisdom?” asked Subhūti

“Subhūti,” replied the Lord, “here when bodhisattva great beings practice the perfection of wisdom, if they do not practice form, they practice the perfection of wisdom; if they do not practice feeling, perception, volitional factors, or consciousness, they practice the perfection of wisdom. Similarly, if they do not practice the constituents, sense fields, dependent originations, perfections, emptinesses, dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, up to or the knowledge of all aspects, F.75.b they practice the perfection of wisdom.

“If they do not practice with the idea ‘form is permanent’ or ‘impermanent,’ they practice the perfection of wisdom. If they do not practice with the idea ‘form is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom. Similarly, up to if they do not practice with the idea ‘the knowledge of all aspects is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom.

“And why? Because there is no such form that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant; there is no such feeling, perception, volitional factors, or consciousness that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant. Similarly, up to there is no such knowledge of all aspects that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant.

“Furthermore, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘form is completed’ or ‘not completed,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is completed’ or ‘not completed,’ they practice the perfection of wisdom; and similarly, F.76.aup to if they do not practice with the idea ‘the knowledge of all aspects is completed’ or ‘not completed,’ they practice the perfection of wisdom.

“And why? ‘Form that is completed or not completed is not form.’ If they do not even practice like that, they practice the perfection of wisdom. Similarly, ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness that is completed or not completed is not consciousness.’ If they do not even practice like that, they practice the perfection of wisdom, and similarly, up to ‘the knowledge of all aspects that is completed or not completed is not the knowledge of all aspects.’ If they do not even practice like that, they practice the perfection of wisdom.”

The Lord having said this, venerable Subhūti replied to him, “Lord, such an excellent exposition for bodhisattva great beings of those who are attached and not attached is amazing.”

“Exactly so, Subhūti, exactly so!” said the Lord. “The tathāgata, worthy one, perfectly complete Buddha gives an excellent exposition of the attachments and nonattachments bodhisattva great beings have.

“Furthermore, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘form is not attached,’ they practice the perfection of wisdom; if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is not attached,’ they practice the perfection of wisdom. F.76.b

“If they do not practice with the idea ‘the eyes are not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the ears…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…,’ or ‘the thinking mind is not attached,’ they practice the perfection of wisdom.

“If they do not practice with the idea ‘the perfection of giving is not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the perfection of morality…,’ ‘the perfection of patience…,’ ‘the perfection of perseverance…,’ ‘the perfection of concentration…,’ or ‘the perfection of wisdom is not attached,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ ‘the distinct attributes of a buddha…,’ or ‘the knowledge of all aspects is not attached,’ they practice the perfection of wisdom.

“Subhūti, when bodhisattva great beings practice the perfection of wisdom like that, they do not perceive ‘form is not attached’; they do not perceive ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is not attached’; up to they do not perceive ‘the knowledge of all aspects is not attached.’ They do not perceive ‘the result of stream enterer…,’ ‘the result of once-returner…,’ ‘the result of non-returner…,’ ‘the state of a worthy one…,’ ‘a pratyekabuddha’s awakening,’ or ‘unsurpassed, perfect, complete awakening is not attached.’ ” B29

Then venerable Subhūti said to the Lord, “Lord, that there is no improvement even with such an exposition of this deep Dharma teaching, and no decline even without an exposition, is amazing.”

Venerable Subhūti having said that, the Lord replied to him, “Exactly so, Subhūti, F.77.a exactly so! Even with an exposition of the perfection of wisdom there is no improvement, and even without an exposition there is no decline.

“This is like, Subhūti, tathāgatas, worthy ones, perfectly complete buddhas raising their voice, for as long as they live, in praise and denigration of space. Though they raise their voice in praise it does not improve, and though they raise their voice in denigration it does not decline. Praising space does not improve it and denigrating it does not make it decline.

“To illustrate further, Subhūti, a voice raised in praise of illusory persons does not improve them, and a voice raised to denigrate them does not make them decline. They are not attached even to a voice raised in praise and do not feel enraged even by a voice raised to denigrate. It is similar, Subhūti, with the true nature of dharmas. It is like that whether it is explained, and it is like that whether it is not explained.”

Subhūti said, “Lord, those bodhisattva great beings who practice the perfection of wisdom, who meditate on the perfection of wisdom and are not cowed, who do the yogic practice of this perfection of wisdom and do not turn back from unsurpassed, perfect, complete awakening are those who do what is difficult. And why? Lord, it is because of this: the cultivation of the perfection of wisdom is the cultivation of space, and the perfection of wisdom does not appear;^[453] the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving do not appear in space either. Form does not appear, and feeling, perception, volitional factors, and consciousness do not appear in space either. Inner emptiness does not appear, F.77.bup to and the emptiness that is the nonexistence of an intrinsic nature does not appear in space either. The applications of mindfulness do not appear; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path do not appear in space either. The ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha do not appear in space. The result of stream enterer does not appear, and similarly the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening do not appear in space, and neither does unsurpassed, perfect, complete awakening appear in space.

“Those bodhisattva great beings who have buckled on armor for the sake of beings want^[454] to strive, want to try, want to make an effort for the sake of space. Lord, those bodhisattva great beings who want armor for the sake of beings want to liberate space. Lord, those bodhisattva great beings who want armor for the sake of all space-like dharmas want great armor. Lord, those bodhisattva great beings who want great armor for the sake of beings want to lift up space into the sky. Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening gain the perfection of perseverance. It is to those bodhisattva great beings wanting that sort of armor, Lord, that I bow down.

“And why? To illustrate, Lord, if F.78.a this great billionfold world system were filled with tathāgatas like a thicket of sugarcane, or a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of rushes, or a thicket of rice, or a thicket of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring infinite, countless beings to maturity, still, a decline or increase in the mass of beings would not appear. And why? Because of the nonexistence of beings, and because of the isolation of beings. By the same token, Lord, I have said, ‘Those bodhisattva great beings who will fully awaken to unsurpassed, perfect, complete awakening for the sake of beings want to liberate space.’ ”

Then it occurred to some monk or other to think this: “I bow down to Bhagavatī Prajñāpāramitā, where no dharma is produced and no dharma is stopped and yet there is the aggregate of morality; there is the aggregate of F.78.b wisdom and the aggregate of meditative stabilization, aggregate of liberation, and aggregate of knowledge and seeing of liberation; there is the result of stream enterer, and there is the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening; there is also unsurpassed, perfect, complete awakening; there are the Three Jewels—Buddha, Dharma, and Saṅgha—and there is the turning of the wheel of the Dharma.”

Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, what yogic practice are the bodhisattva great beings who are doing the yogic practice of this perfection of wisdom doing?”

“Kauśika,” replied Subhūti, “bodhisattva great beings who think they should train in this perfection of wisdom do a yogic practice in space.”

Then Śatakratu, head of the gods, inquired of the Lord, “Lord, how should I guard, protect, and keep safe sons of a good family and daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom?”

Subhūti asked in return, “Kauśika, do you see that dharma you have to guard, protect, and keep safe?”

“Venerable monk Subhūti, I do not see that dharma I have to guard, protect, and keep safe,” replied Śatakratu,

“Kauśika,” Subhūti continued, “if sons of a good family or daughters of a good family stand in this perfection of wisdom as it has been expounded, just that will guard, protect, and keep them safe. Humans and even F.79.a nonhumans find no opportunity to hurt them if they are inseparable from this perfection of wisdom as it has been expounded. Kauśika, whoever thinks that they have to guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom thinks that they have to guard, protect, and keep space safe.

“What do you think, Kauśika, can you guard, protect, and keep safe an illusion, a mirage, a dream, an echo, or an apparition?”

“No, venerable monk Subhūti, you cannot,” said Śatakratu.

“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and get tired out.

“What do you think, Kauśika, can you guard, protect, and keep safe the dharma-constituent, the very limit of reality, suchness, or the inconceivable element?”

“No, venerable monk Subhūti, you cannot,” said Śatakratu.

“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and tire themselves out.” F.79.b

Śatakratu responded, “To the extent, venerable monk Subhūti, that bodhisattva great beings practicing the perfection of wisdom comprehend all dharmas to be like a dream, like an illusion, like an echo, like a mirage, like an apparition, like the city of the gandharvas—that they comprehend all dharmas to be like a magical creation—bodhisattva great beings with such a comprehension still do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything in a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything in a magical creation, and do not falsely project a causal sign of a magical creation.”

“Kauśika,” said Subhūti, “if bodhisattva great beings practicing the perfection of wisdom do not falsely project form, do not project form as ‘mine,’ do not project anything onto form, and do not project a causal sign of form, then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not falsely project a causal sign of a dream; up to they do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation. Similarly, if they do not falsely project feeling … perception … volitional factors … or consciousness, do not falsely project consciousness as ‘mine,’ do not project anything onto consciousness, and do not project a causal sign of consciousness, up to do not falsely project the knowledge of all aspects, do not project the knowledge of all aspects as ‘mine,’ do not project F.80.a anything onto the knowledge of all aspects, and do not project a causal sign of the knowledge of all aspects, then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation.”

Then through the power of the Buddha, all the Cāturmahā­rājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, up to the Śuddhāvāsa class of gods, as many as there were stationed in the great billionfold world system, took divine sandalwood powders and specifically strewed them right over the Lord, approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side.

Then all the Cāturmahā­rājika, Indra, Brahmā, up to the Śuddhāvāsa class of gods focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas in the eastern direction appearing in just these ways^[455] teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about this very perfection of wisdom and about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom. Similarly, they focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas each in the south, west, and north, below and above, and the intermediate directions as well, appearing in just these ways teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about F.80.b this very perfection of wisdom, about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom.

Then the Lord said to venerable Subhūti, “Subhūti, the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will teach just this perfection of wisdom at just this place on the earth as well. Those tathāgatas, worthy ones, perfectly complete buddhas that appear during this Fortunate Age will also, having fully awakened to unsurpassed, perfect, complete awakening, teach just this perfection of wisdom at just this place on the earth.”

The Lord having said this, venerable Subhūti then inquired of him, “Lord, with which attributes, tokens, and signs will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”

The Lord said, “Subhūti, here the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will not teach the Dharma ‘form is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘form is happiness’ or ‘suffering,’ ‘form is self’ or ‘selfless,’ or ‘form is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘form is bound’ or ‘freed.’

“Similarly, he will not teach the Dharma ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘consciousness is happiness’ or ‘suffering,’ ‘consciousness is self’ F.81.a or ‘selfless,’ or ‘consciousness is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘consciousness is bound’ or ‘freed.’

“He will not teach the Dharma ‘form is past,’ ‘is future,’ or ‘is present.’ Similarly, he will not teach the Dharma ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is past,’ ‘is future,’ or ‘is present.’ Similarly, up to he will not teach the Dharma ‘the knowledge of all aspects is past,’ ‘is future,’ or ‘is present.’ He will not teach the Dharma ‘the knowledge of all aspects is bound’ or ‘freed.’ ”

Then venerable Subhūti asked the Lord, “Lord, how will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”

“Subhūti,” replied the Lord, “he will teach the extremely pure Dharma ‘form is extremely pure,’ and similarly, he will teach the extremely pure Dharma ‘feeling, perception, volitional factors, and consciousness are extremely pure.’ Similarly, up to he will teach the extremely pure Dharma ‘the knowledge of all aspects is extremely pure.’ ”

“Lord, the perfection of wisdom is pure,’ said Subhūti.

“Subhūti,” replied the Lord, “the perfection of wisdom is pure because form is pure. Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are pure, up to Subhūti, the perfection of wisdom is pure because F.81.b the knowledge of all aspects is pure.”

Subhūti asked, “In what way, Lord, is the perfection of wisdom pure because form is pure? In what way is the perfection of wisdom pure because feeling, perception, volitional factors, and consciousness are pure, up to in what way, Lord, is the perfection of wisdom pure because the knowledge of all aspects is pure?”

“Subhūti,” replied the Lord, “form that is unproduced and unceasing, without defilement and without purification, is pure form. Subhūti, feeling…, perception…, volitional factors…, and consciousness that is unproduced and unceasing, without defilement and without purification, is pure consciousness. Similarly, Subhūti, up to the knowledge of all aspects that is unproduced and unceasing, without defilement and without purification, is the pure knowledge of all aspects.

“Furthermore, Subhūti, the perfection of wisdom is pure because space is pure.”

“In what way, Lord, is the perfection of wisdom pure because space is pure?” asked Subhūti.

“Subhūti,” replied the Lord, “space is pure because it is unproduced and unceasing, without defilement and without purification.

“Subhūti, the perfection of wisdom is pure because space is untainted.”

“In what way, Lord, is the perfection of wisdom pure because space is untainted?” F.82.a asked Subhūti.

“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space cannot be grasped.”

“In what way, Lord, is the perfection of wisdom pure because space cannot be grasped?” asked Subhūti.

“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space does not say anything.”

“In what way, Lord, is the perfection of wisdom pure because space does not say anything?” asked Subhūti.

The Lord replied, “The perfection of wisdom is pure because, Subhūti, just like the two sounds of an echo, to give an analogy, so too space does not say anything.

“Subhūti, the perfection of wisdom is pure because space does not converse about anything.”

“In what way, Lord, is the perfection of wisdom pure because space does not converse about anything?” asked Subhūti.

“Subhūti,” replied the Lord, “in space there is no conversation at all, so the perfection of wisdom is pure because space does not converse about anything.

“Subhūti, the perfection of wisdom is pure because space cannot be apprehended.”

“In what way, Lord, is the perfection of wisdom pure because space cannot be apprehended?” asked Subhūti.

“Subhūti,” replied the Lord, “in space there is nothing at all that can be apprehended, so the perfection of wisdom is pure because space cannot be apprehended.

“Subhūti, the perfection of wisdom is pure because form is extremely pure, cannot be apprehended, is unproduced and unceasing, F.82.b and without defilement and without purification. Similarly, Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification. Similarly, Subhūti, up to the perfection of wisdom is pure because the knowledge of all aspects is extremely pure, cannot be apprehended, is unproduced and unceasing, and is without defilement and without purification. Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification.”

“In what way, Lord, is the perfection of wisdom pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification?” asked Subhūti.

“Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure,” replied the Lord.

Subhūti said, “Lord, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom will not contract diseases of the eyes; will not contract diseases of the ears, nose, tongue, or body; and will not contract diseases of the thinking mind, will not have stunted minor parts of the body, and will not have decrepit bodies. F.83.a Those sons of a good family or daughters of a good family will not die in a distressed state. Many thousands of gods who want to listen to the Dharma follow right behind them. The Cāturmahā­rājika, up to the Śuddhāvāsa class of gods follow right behind. On the eighth, the fourteenth, and the fifteenth^[456] many hosts of gods gather wherever sons of a good family or daughters of a good family who are Dharma preachers preach the perfection of wisdom. Those sons of a good family or daughters of a good family who are preaching the perfection of wisdom create a lot of merit—create infinite, countless, inconceivable, immeasurable amounts of merit.”

“Exactly so, Subhūti, exactly so!” said the Lord. “Those sons of a good family or daughters of a good family who preach the perfection of wisdom in front of an audience of gods on the eighth, the fourteenth, and the fifteenth create infinite, countless, inconceivable, immeasurable, inexpressible amounts of merit.

“And why? Subhūti, it is because this—namely, the perfection of wisdom—is a great jewel. Thanks to this, the perfection of wisdom jewel, beings are freed from hell, freed from the animal world, freed from the world of Yama, and freed from being a poor human.

“They are born in great sāla tree–like royal families, born in great sāla tree–like brahmin families, born in great sāla tree–like business families, up to born as Naiva­saṃjñā­nāsaṃjñāyatana gods. This perfection of wisdom produces the result of stream enterer, and it produces F.83.b the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening.

“And why? Because in this perfection of wisdom the ten wholesome actions are taught in detail. Because thanks to it great sāla tree–like royal families exist, great sāla tree–like brahmin families exist, and great sāla tree–like business families exist; the Cāturmahā­rājika gods, the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin gods, the Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Asaṃjñisattva, the Sudarśana, Sudṛśa, Avṛha, Atapa, and Akaniṣṭha gods, and the gods in the Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcityāyatana, and Naiva­saṃjñā­nāsaṃjñāyatana exist; the result of stream enterer exists, and the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening exist. Because in this perfection of wisdom the four concentrations, the four immeasurables, and four formless absorptions exist; the perfection of giving exists; the perfections of morality, patience, perseverance, concentration, and wisdom exist; the applications of mindfulness exist; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path exist; inner emptiness,F.84.aup to the existence of the emptiness that is the nonexistence of an intrinsic nature exists; the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha exist,up to the knowledge of all aspects exists, that is to say, in this perfection of wisdom those dharmas and so on are taught in detail. Therefore this—that is, the perfection of wisdom—is a great jewel.

“Subhūti, in the perfection of wisdom there is no dharma that is produced or ceases, is defiled or purified, or is appropriated or rejected at all. And why? Because those dharmas that could be produced or cease, or could be defiled or purified, or could be appropriated or rejected do not exist.

“Subhūti, you cannot apprehend any dharma that is wholesome or unwholesome, with outflows or without outflows, a basic immorality or not a basic immorality, with afflictions or without afflictions, ordinary or extraordinary, compounded or uncompounded in this perfection of wisdom jewel at all. Subhūti, because of this one of many explanations, this perfection is a great jewel.

“Subhūti, that perfection is a great jewel because that great jewel is not tainted by any dharma. And why? Because you cannot apprehend that dharma on account of which it might become tainted. Therefore, Subhūti, this great jewel perfection is untainted.

“Subhūti, if bodhisattva great beings practicing the perfection of wisdom thus do not form any notion and thus do not conceive, thus do not apprehend, thus do not engage in thought construction, they are practicing the perfection of wisdom, they are meditating on the perfection of wisdom, and they see the lord buddhas. They go from F.84.b buddhafield to buddhafield to respect, revere, honor, and worship those lord buddhas, and when they are going from buddhafield to buddhafield they also bring beings to maturity and purify a buddhafield.

“Subhūti,^[457] this perfection of wisdom does not cause any dharma to be gained, does not teach it, does not cause it to be borne in mind, does not bestow it, does not make it arise, does not make it stop, does not make it defiled, does not make it pure, does not make it decline, and does not make it increase. It is not past, or future, or present either.

“Subhūti, this perfection of wisdom also does not cause the desire realm to be transcended, and it does not make it be there either. It does not cause the form realm to be transcended, and it does not make it be there either. It does not cause the formless realm to be transcended, and it does not make it be there either. It does not bestow the perfection of giving, and it also does not remove it; it does not bestow the perfections of morality, patience, perseverance, concentration, or wisdom, and it also does not remove them. It does not bestow inner emptiness, and it also does not remove it; it does not bestow, up to the existence of the emptiness that is the nonexistence of an intrinsic nature, and it also does not remove it. It does not bestow the applications of mindfulness, and it also does not remove them. Similarly, it does not bestow the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path, and it also does not remove them. It does not bestow the ten powers, and it also does not remove them; it does not bestow the four fearlessnesses, four detailed and thorough knowledges, F.85.a or eighteen distinct attributes of a buddha, and it also does not remove them. It does not bestow the result of stream enterer, and it also does not remove it; it does not bestow the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, or the knowledge of all aspects, and it also does not remove them.

“This perfection of wisdom does not bestow the buddhadharmas, and it also does not remove them; it does not bestow the dharmas of ordinary persons, and it also does not remove them; it does not bestow the dharmas of śrāvakas or pratyekabuddhas, and it also does not remove them; it does not bestow the buddha dharmas, and it also does not remove them. Subhūti, this perfection of wisdom does not remove the compounded element, and it does not bestow the uncompounded element.

“And why? Because this principle of the dharma-constituent simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, and the tathāgatas fully awaken to and are clearly aware of it, and while fully awakened and clearly aware they speak about it and explain, reveal, and teach it.”

Then a great many hundred thousands of gods standing in the sky above shouted and let out a cheer, and while strewing down blue lotus, lotus, red lotus, white lotus, and coral tree flowers they also exclaimed, “Ah! We are seeing a second turning of the wheel of the Dharma in the world.” And while this perfection of wisdom was being taught, a great many thousands of gods F.85.b gained the forbearance for the nonproduction of dharmas from it.

Then the Lord said to venerable Subhūti, “Subhūti, given the emptiness that is the nonexistence of an intrinsic nature, this perfection of wisdom has not been made available because any Dharma has to be engaged in or backed away from, so it is not a second turning of the wheel of Dharma, and it is not a first turning either.”

“Lord, what is the emptiness that is the nonexistence of an intrinsic nature when^[458] this perfection of wisdom has not been made available in order to turn forward or turn backward any Dharma?” asked Subhūti.

“Subhūti,” replied the Lord, “the perfection of wisdom is empty of the perfection of wisdom, and similarly, the perfection of concentration…, perseverance…, patience…, morality…, and giving is empty of the perfection of giving. Inner emptiness is empty of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature. The applications of mindfulness are empty of the applications of mindfulness, and similarly, the right efforts…, the legs of miraculous power…, the faculties…, the powers…, the limbs of awakening…, and path is empty of the path. The ten powers are empty of the ten powers, and the four fearlessnesses…, the four detailed and thorough knowledges…, and the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha. The result of stream enterer is empty of the result of stream enterer, and similarly, the result of once-returner…, the result of non-returner…, the state of a worthy one…, a pratyekabuddha’s awakening…, and the knowledge of all aspects is empty of the knowledge of all aspects.”

Subhūti said, “This—that is, F.86.a the emptiness that is the nonexistence of an intrinsic nature, the perfection of wisdom—is a great perfection. All dharmas are empty of the intrinsic nature of all dharmas, but still bodhisattva great beings, thanks to this perfection of wisdom, will fully awaken to unsurpassed, perfect, complete awakening without fully awakening to any dharma at all, will turn the wheel of the Dharma even though any Dharma that has to be engaged in or backed away from does not exist, will not see any Dharma at all, and will not not see any Dharma at all either. And why? Because a dharma that engages or backs away cannot be apprehended, because all dharmas absolutely do not come into being, so emptiness does not engage, nor does it back away; the signless and the wishless also do not engage, nor do they back away.

“Therefore, this teaching of the perfection of wisdom, this illumination, discourse, exposition, advancement, explanation, revelation, description, making clear, and explication is the teaching of the perfection of wisdom that is perfectly pure. Nobody teaches that teaching of the perfection of wisdom, and nobody receives it, and what nobody has taught and nobody has received, that nobody has directly realized. And what nobody has taught, nobody has received, and nobody has directly realized, there nobody has entered into nirvāṇa either. And in this Dharma teaching there is also nobody who becomes worthy of offerings.”

Chapter 38: Cannot Be Apprehended

Then F.86.b venerable Subhūti said to the Lord, “Lord, this perfection of wisdom is a perfection of a nonexistent thing.”

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

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

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

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

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

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

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

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

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

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

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

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

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

“Lord, this perfection of wisdom is a nameless perfection,” F.87.a said Subhūti.

“Because the feeling, perception, volitional factors, and consciousness aggregates are unfindable,”^[460] replied the Lord.

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

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

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

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

“Lord, this perfection of wisdom is a perfection that has not come to an end,”^[461] said Subhūti.

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

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

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

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

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

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

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

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

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

“Lord, F.87.b this perfection of wisdom is an indestructible perfection,” said Subhūti.

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

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

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

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

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

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

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

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

“Because falling^[462] water cannot be apprehended,” replied the Lord.

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

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

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

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

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

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

“Lord, F.88.a this perfection of wisdom is a perfection without purification,” said Subhūti.

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

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

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

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

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

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

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

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

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

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

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

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

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

“Lord, this perfection of wisdom is a perfection without obsession,” F.88.b said Subhūti.

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

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

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

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

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

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

“Because hate is not real,” replied the Lord. B30

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

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

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

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

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

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

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

“Because all phenomena do not fully arise,” F.89.a replied the Lord.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Lord, this perfection of wisdom is a suffering perfection,” said Subhūti. F.89.b

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Lord, this perfection of wisdom is a perfection that is the great emptiness,” F.90.a said Subhūti.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Because compounded and uncompounded dharmas F.90.b cannot be apprehended,” replied the Lord.

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

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

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

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

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

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

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

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

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

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

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

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

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

“Because body, feeling, mind, and dharmas cannot be apprehended,” replied the Lord. F.91.a

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Because conceptualization cannot be apprehended,” F.91.b replied the Lord.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Lord, this perfection of wisdom is a perfection that is perseverance,” F.92.a said Subhūti.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Because it has gone beyond all śrāvaka and pratyekabuddha attributes,” F.92.b replied the Lord.

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

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

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

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

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

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

Chapter 39: The Northern Region

Then it occurred to Śatakratu, head of the gods, to think, “Those sons of a good family or daughters of a good family must have served the earlier victors well for the proclamation of this perfection of wisdom to be within their range of hearing; their wholesome roots must be sprung from the Tathāgata, and they must have been assisted by spiritual friends for the proclamation of this perfection of wisdom to be within their range of hearing too, so what need is there to say more about those who take up, bear in mind, read aloud, and master it, and about those who, having taken it up and borne it in mind, read it aloud, and mastered it, also practice it for suchness?^[463] Those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, and master this perfection of wisdom, and who, having taken it up and borne it in mind, read it aloud and mastered it, also practice it for suchness, have attended on many buddhas. Those sons of a good family F.93.a or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also made inquiries about it with earlier tathāgatas, worthy ones, perfectly complete buddhas. Those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom have also practiced the perfection of giving and practiced the perfection of morality, patience, perseverance, concentration, and wisdom for many hundred millions of eons.”

Then venerable Śāriputra said to the Lord, “Lord, those sons of a good family or daughters of a good family who do not tremble, feel frightened, or become terrified even when they have listened to this deep perfection of wisdom, those sons of a good family or daughters of a good family who bear in mind, read aloud, master, and properly strive for this perfection of wisdom, should be treated just as one treats the bodhisattva great beings irreversible from awakening. And why? Because, Lord, this perfection of wisdom is deep, and because those who have not practiced the six perfections before are not able to believe in this deep perfection of wisdom. Lord, those sons of a good family or daughters of a good family who have it in mind to reject this deep perfection of wisdom are those sons of a good family or daughters of a good family who have rejected this deep perfection of wisdom in the past as well. And why? Lord, it is because those sons of a good family or daughters of a good family who do not have faith in, do not like, and do not have a serene confidence in this perfection of wisdom are F.93.b those sons of a good family or daughters of a good family who do not inquire of the buddhas or śrāvakas of the buddhas, ‘How do you practice the perfection of giving? How do you practice the perfection of morality, patience, perseverance, concentration, and wisdom? How do you cultivate inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature? How do you cultivate the applications of mindfulness? How do you cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths? How do you cultivate the ten tathāgata powers? How do you cultivate the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha?’ ”

Then Śatakratu, head of the gods, said to venerable Śāriputra, “Venerable monk Śāriputra, what is the big surprise, given that this perfection of wisdom is so deep, that those bodhisattva great beings who in the past did not believe in this deep perfection of wisdom; did not believe in the perfection of giving, morality, patience, perseverance, concentration, or wisdom; did not believe in inner emptiness, up to did not believe in the emptiness that is the nonexistence of an intrinsic nature; did not believe in the thirty-seven dharmas on the side of awakening; did not believe in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, five clairvoyances, or F.94.a eighteen distinct attributes of a buddha—what is the big surprise that they reject this deep perfection of wisdom? It is no big surprise.

“Venerable monk Śāriputra, one who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. I bow down to Bhagavatī Prajñāpāramitā.”

Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! One who bows down to this deep perfection of wisdom bows down to the knowledge of a knower of all aspects. And why? Kauśika, it is because the knowledge of all aspects has come forth from this perfection of wisdom, and a knower of the knowledge of all aspects generates^[464] the perfection of wisdom, so a son of a good family or daughter of a good family who wants to stand in the knowledge of all aspects should stand in the perfection of wisdom. Similarly, a son of a good family or daughter of a good family who wants to produce the knowledge of a knower of all aspects; who wants to destroy all residual impressions, connections, and afflictions; who wants to fully awaken to unsurpassed, perfect, complete awakening; and who wants to turn the wheel of the Dharma should stand in the perfection of wisdom. Similarly, bodhisattva great beings who want to establish beings in the result of stream enterer; who want to establish them in the result of once-returner, the result of non-returner, and the result of a worthy one; who want to establish them in a pratyekabuddha’s awakening; who want to establish beings in unsurpassed, perfect, complete awakening; F.94.b and who want to draw together a community of monks should practice the yoga of the perfection of wisdom.”

The Lord having said that, Śatakratu, head of the gods, inquired of him, “Lord, how do those bodhisattva great beings stand^[465] in the perfection of wisdom? How do they practice the yoga? How do they stand in the perfection of concentration, perseverance, patience, morality, and giving? How do they practice the yoga? How, practicing the perfection of wisdom, do they practice the yoga of inner emptiness, up to how do they practice the yoga of the emptiness that is the nonexistence of an intrinsic nature? Lord, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the thirty-seven dharmas on the side of awakening? Similarly, how do bodhisattva great beings practicing the perfection of wisdom practice the yoga of the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the five clairvoyances, and the eighteen distinct attributes of a buddha?”

Śatakratu, head of the gods, having thus inquired, the Lord replied to him, “Excellent, Kauśika, excellent that you have it in mind to inquire of the Tathāgata about this topic! Kauśika, your confidence giving a readiness to speak has arisen through the power of the Buddha, so listen well and hard and pay attention, and I will speak to you about it.

“Here, Kauśika, bodhisattva great beings practicing the perfection of wisdom do not stand F.95.a in form, and when they do not stand in form they practice the yoga of form.^[466] Similarly, they do not stand in feeling…, they do not stand in perception…, they do not stand in volitional factors…, and they do not stand in consciousness, and when they do not stand in consciousness they practice the yoga of consciousness. Similarly, they do not stand in the eyes…, and they do not stand in the ears, the nose, the tongue, the body, or the thinking mind, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in a form, and they do not stand in a sound, a smell, a taste, a feeling, or dharmas, and thus they practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of giving and thus practice the yoga of the perfection of wisdom. Similarly, they do not stand in the perfection of morality, patience, perseverance, concentration, or wisdom, and thus practice the yoga of the perfection of wisdom. They do not stand in inner emptiness and thus practice the yoga of the perfection of wisdom. They do not stand in … up to the emptiness that is the nonexistence of an intrinsic nature and thus practice the yoga of the perfection of wisdom. They do not stand in the applications of mindfulness and thus practice the yoga of the perfection of wisdom.

Similarly, they do not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or paths and thus practice the yoga of the perfection of wisdom. They do not stand in the four immeasurables and thus practice the yoga of the perfection of wisdom. They do not stand in the four concentrations, four formless absorptions, or five clairvoyances; and they do not stand in the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha,F.95.b and thus they practice the yoga of the perfection of wisdom.

“And why? Because they cannot apprehend that form that they might stand in or the application to it that they might practice. Similarly, it is because they cannot apprehend feeling, perception, volitional factors, or consciousness; and similarly, the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha that they might stand in or the yoga of which they might practice.

“Furthermore, Kauśika, bodhisattva great beings do not apply themselves to form,^[467] and because they do not apply themselves to form like that, they practice the yoga of form. Similarly, they do not apply themselves to feeling…, perception…, volitional factors…, or consciousness, and because they do not apply themselves to consciousness like that, they practice the yoga of consciousness. Similarly, they do not apply themselves to the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, or the eighteen distinct attributes of a buddha, and because they do not apply themselves to the eighteen distinct attributes of a buddha like that, they practice the yoga of the eighteen distinct attributes of a buddha.

“And why? Because those bodhisattva great beings do not apprehend form as past, do not apprehend form as future, and do not apprehend form as present. Similarly, they do not apprehend feeling…, perception…, volitional factors…, or consciousness F.96.a as past, do not apprehend consciousness as future, and do not apprehend consciousness as present. Similarly, they do not apprehend the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, or the eighteen distinct attributes of a buddha as past, do not apprehend them as future, and do not apprehend them as present.”

Venerable Śāriputra then said to the Lord, “Lord, the perfection of wisdom is deep.”

“Śāriputra,” replied the Lord, “because the suchness of form is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is deep, the perfection of wisdom is deep. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep, the perfection of wisdom is deep.”

“Lord, the perfection of wisdom is hard to fathom,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is hard to fathom, the perfection of wisdom is hard to fathom. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is hard to fathom, the perfection of wisdom is hard to fathom. F.96.b Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is hard to fathom, the perfection of wisdom is hard to fathom.

“Lord, the perfection of wisdom is immeasurable,” said Śāriputra.

“Śāriputra,” replied the Lord, “because the suchness of form is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of feeling, perception, volitional factors, and consciousness is immeasurable, the perfection of wisdom is immeasurable. Śāriputra, similarly, because the suchness of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha is immeasurable, the perfection of wisdom is immeasurable.

Śāriputra then asked, “Lord, how then do bodhisattva great beings practice the perfection of wisdom?”

“Śāriputra,” replied the Lord, “if bodhisattva great beings do not practice with the idea ‘form is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is deep,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents…,’ ‘the sense fields…,’ ‘dependent origination…,’ ‘the perfections…,’ F.97.a ‘the thirty-seven dharmas on the side of awakening…,’ ‘all the emptinesses…,’ ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ or ‘the distinct attributes of a buddha are deep,’ they practice the perfection of wisdom.

“And why? Śāriputra, it is because if they also do not practice with the idea ‘it is because the depth of form is not form’ and ‘the depth of feeling…, perception…, volitional factors…, F.97.b and consciousness is not consciousness’; and similarly ‘the depth of the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas,’ they thus practice the perfection of wisdom.^[468]

“Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is hard to fathom,’ they practice the perfection of wisdom. If they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is hard to fathom,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the constituents…,’ ‘the sense fields…,’ ‘dependent origination…,’ ‘the perfections…,’ ‘the thirty-seven dharmas on the side of awakening…,’ ‘all the emptinesses…,’ ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ or ‘the distinct attributes of a buddha are hard to fathom,’ they practice the perfection of wisdom.

“And why? Śāriputra, it is because if they do not practice with the idea ‘that state of being hard to fathom of form is not form; that state of being hard to fathom of feeling…, perception…, volitional factors…, and consciousness is not consciousness; and similarly, that state of being hard to fathom of the constituents…, the sense fields…, dependent origination…, the perfections…, the thirty-seven dharmas on the side of awakening…, all the emptinesses…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas,’ they practice the perfection of wisdom. And why? Because that state of being hard to fathom of the buddhadharmas is not the buddhadharmas.

“Furthermore, Śāriputra, if bodhisattva great beings practicing the perfection of wisdom do not practice with the idea ‘form is immeasurable,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is immeasurable,’ they practice the perfection of wisdom. And why? Śāriputra, it is because the immeasurability of form is not form; the immeasurability of feeling…, perception…, volitional factors…, and consciousness is not consciousness; and similarly, the immeasurability of the constituents…, the sense fields…, dependent origination…, the perfections…, all the emptinesses…, the thirty-seven dharmas on the side of awakening…, the ten powers…, the fearlessnesses…, the detailed and thorough knowledges…, and the distinct attributes of a buddha is not the buddhadharmas. And why? Śāriputra, it is because the immeasurability F.98.a of the distinct attributes of a buddha is not the distinct attributes of a buddha.”

Śāriputra said, “Lord, this perfection of wisdom is just as deep as that,^[469] just as hard to fathom as that, just as hard to understand as that, and just as immeasurable as that, so an exposition of it should not be given in the presence of bodhisattva great beings who have newly set out in the vehicle, because they will tremble, feel frightened, and become terrified when they hear this perfection of wisdom. An exposition of it should be given in the presence of bodhisattva great beings irreversible from awakening because they do not tremble, feel frightened, or become terrified, do not feel unsure, and do not harbor doubt when they hear this perfection of wisdom, and on top of that they also believe it when they hear it.”

Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, what is wrong with giving an exposition of this deep perfection of wisdom in the presence of bodhisattva great beings who have newly set out in the vehicle?”

“Kauśika,” replied Śāriputra, “when an exposition of this deep perfection of wisdom is given in the presence of bodhisattva great beings who have newly set out in the vehicle, they tremble, feel frightened, become terrified, reject it, and do not believe in it. Kauśika, because those bodhisattva great beings who have newly set out in the vehicle reject this deep perfection of wisdom when they hear it and amass the karma of those headed to a blunder,^[470] they are hard-pressed to fully awaken to unsurpassed, perfect, complete awakening even for a very long time.”

“Venerable monk Śāriputra, are there F.98.b bodhisattva great beings who have not been prophesied who, when they hear this deep perfection of wisdom, do not tremble, feel frightened, and become terrified?” asked Śatakratu.

“Kauśika,” replied Śāriputra, “those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom obtain a prophecy before long of their unsurpassed, perfect, complete awakening. They obtain a prophecy of unsurpassed, perfect, complete awakening before they have passed beyond more than one or two tathāgatas.”^[471]

Then the Lord said to venerable Śāriputra, “Exactly so, Śāriputra, exactly so! Śāriputra, those bodhisattva great beings who do not tremble, feel frightened, or become terrified when they hear this deep perfection of wisdom and, on top of that, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and keep on with it as it has been taught have long set out in the vehicle, practice the practice of the six perfections, and serve many buddhas with their service.”

Venerable Śāriputra then said to the Lord, “Lord, I have great confidence giving a readiness to speak, and I set forth an illustration. Tathāgata, I have the confidence giving a readiness to speak.”

“Be confident in your readiness to speak then, Śāriputra,” replied the Lord.

Śāriputra said, “To illustrate, Lord, sons of a good family or daughters of a good family who have set out in the Great Vehicle might dream in a dream they are cultivating the perfection of wisdom and are cultivating the perfection of concentration, perfection of perseverance, perfection of patience,F.99.a perfection of morality, and perfection of giving,up to^[472] going to the site of awakening. Lord, if those sons of a good family or daughters of a good family are known to be approaching unsurpassed, perfect, complete awakening, Lord, when it comes to those sons of a good family or daughters of a good family who, having woken up, intend^[473] to cultivate the perfection of wisdom, and cultivate the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, to fully awaken to unsurpassed, perfect, complete awakening, and, having fully awakened, to go to the site of awakening and turn the wheel of the Dharma, what need is there to say that they are approaching unsurpassed, perfect, complete awakening? Lord, those sons of a good family or daughters of a good family who get to hear this deep perfection of wisdom and then practice it exactly as^[474] they have heard it have wholesome roots that have matured.

Lord, those sons of a good family or daughters of a good family who, having heard this perfection of wisdom, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it have long set out in the vehicle, have planted wholesome roots, have served many buddhas, and have been assisted by spiritual friends.

“Lord, those bodhisattvas and sons of a good family or daughters of a good family who get this perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, F.99.b and properly pay attention to it, of those sons of a good family or daughters of a good family, Lord, their awakening is close to being prophesied, or it will be prophesied, or they will become irreversible from unsurpassed, perfect, complete awakening.

“To illustrate, Lord, a person might emerge from a vast jungle a hundred yojanas wide or might emerge from a vast jungle two hundred yojanas wide, or three hundred yojanas wide, or four hundred yojanas wide, or five hundred yojanas wide, and when they emerge they might see cow herders, or goat herders, or the boundary markers of fields, or parks, or orchards that are signs presaging a town, or they might see some other signs presaging a town, or villages, or markets, or cities, or kingdoms. When they do so they would think, ‘These kinds of signs presage a town, or village, or market, or city, or kingdom, or palace, so one must be near at hand.’ They would breathe out a sigh of relief and would not face danger from robbers, danger from poisonous animals, danger from savages, danger from angry wild animals, or danger from hunger and thirst anymore.

“Similarly, Lord, with bodhisattva great beings who get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it—Lord, it is known that the awakening of those bodhisattva great beings is close to being prophesied and that before long they will fully awaken to unsurpassed, perfect, complete awakening. Those F.100.a bodhisattva great beings do not face the danger of the śrāvaka level or the pratyekabuddha level. And why? Because there are those signs presaging that—that is, that the bodhisattva great beings get to see, bow down to, and serve this deep perfection of wisdom and get to hear it.”

Venerable Śāriputra having said this, the Lord said to him, “Excellent, Śāriputra, excellent. Be even more confident in your readiness to speak, Śāriputra, through the power of the Buddha.”

Śāriputra said, “To illustrate, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see trees or signs of trees, or mountains or signs of mountains, and they can know because of that ‘The ocean is a long way from here. The ocean is not near here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near.

“To illustrate further, Lord, a person who wants to see the ocean goes off to see the ocean, and as they are going off to see the ocean they see no trees or signs of trees, or mountains or signs of mountains, and it occurs to them to think, ‘The ocean is not a long way from here.’ And why? Because there are no trees or signs of trees, or mountains or signs of mountains, when the ocean is near. Even though that person does not see the ocean with their eyes, they become certain, ‘I am close to the ocean. The ocean is near here. The ocean is not a long way from here.’ F.100.b

“Similarly, Lord, bodhisattva great beings who hear, take up, bear in mind, read aloud, and master this perfection of wisdom can thus know, can thus think, ‘Even though the Tathāgata has not prophesied in my presence, “You will fully awaken to unsurpassed, perfect, complete awakening in some certain amount of eons, or in eons amounting to a hundred, or in eons amounting to a thousand, or in eons amounting to a hundred thousand, or in eons amounting to one hundred million billion,” ’ those bodhisattva great beings can know, ‘My unsurpassed, perfect, complete awakening is close to being prophesied.’ And why? Because they think, ‘I have got this deep perfection of wisdom to see and hear, and having heard it I have taken it up, borne it in mind, read it aloud, mastered it, and properly paid attention to it.’

“To illustrate further, Lord, when spring has come and the buds and blossoms have come out on the trees, the people of Jambudvīpa can know, because of that, the leaves, flowers, and fruit will appear before long. And why? Because there are those signs presaging that on the trees. When the people of Jambudvīpa see those signs presaging that on the trees, they think, ‘It will not be long now before the leaves, flowers, and fruit appear,’ and they are enraptured.

“Similarly, Lord, when bodhisattva great beings get to view F.101.a and hear this deep perfection of wisdom, and having heard it take it up, bear it in mind, read it aloud, master it, and properly pay attention to it, Lord, those bodhisattva great beings can know that their wholesome roots have matured. Lord, those sons of a good family or daughters of a good family can know that they have attended again and again on many buddhas. Lord, those bodhisattva great beings^[475] also can know, ‘We are close to unsurpassed, perfect, complete awakening because we have found this deep perfection of wisdom and have seen, heard, bowed down to, and practiced the perfection of wisdom as it has been explained, because of those earlier wholesome roots.’ There the gods who have seen buddhas before think, ‘Earlier bodhisattvas also had such signs as these presaging their prophecy, so it will not be long before the prophecy of the unsurpassed, perfect, complete awakening of these bodhisattva great beings happens too.’ They rejoice and feel joy; a joy and mental happiness arise.

“To illustrate further, Lord, when a woman is pregnant her body undergoes changes as she gets closer and closer to giving birth. Physically she feels utterly exhausted, she does not move about, and she is forgetful, has no appetite, finds it hard to get drowsy and fall asleep, and becomes taciturn because of feeling that way. And, realizing that her experience of those sorts of feelings is because of having indulged in that earlier improper attention, indulged in it F.101.b frequently and fully, she steers clear of her proclivity for sex. Other women see the signs presaging that in that woman and come to realize, ‘It will not be long before that woman gives birth.’

“Similarly, Lord, bodhisattva great beings who have planted wholesome roots, served many buddhas, practiced the practices well, and been assisted by spiritual friends and whose wholesome roots have matured get this deep perfection of wisdom and, having got it, take it up, bear it in mind, read it aloud, master it, and properly pay attention to it. They can know it will not be long before the unsurpassed, perfect, complete awakening of those bodhisattva great beings will be prophesied.”

The Lord responded, “This confidence giving a readiness to speak that you had, Śāriputra, through the power of the Buddha, is excellent, Śāriputra, excellent.” B31

Then venerable Subhūti said to the Lord, “Lord, it is amazing that the tathāgata, worthy one, perfectly complete Buddha has benefited these bodhisattva great beings like this.”

“Subhūti,” replied the Lord, “it is because bodhisattva great beings have set out for unsurpassed, perfect, complete awakening to benefit many people, to make many people happy, out of pity for the world, for the welfare of the mass of gods and humans, for benefit and happiness.F.102.a When those bodhisattva great beings pursue their career they benefit many thousands of bodhisattva great beings in the four ways of gathering a retinue—giving gifts, kind words, beneficial actions, and consistency between words and deeds; cause beings to take up the ten wholesome actions; and cause them to take up the four concentrations, four immeasurables, and four formless absorptions; and they establish themselves in those dharmas too. They personally practice the perfection of giving, and they cause others to take up the perfection of giving as well; they personally practice the perfection of morality…, the perfection of patience…, the perfection of perseverance…, the perfection of concentration…, and the perfection of wisdom, and they cause others to take up the perfection of wisdom as well. Thanks to the perfection of wisdom, with skillful means they establish beings in the result of stream enterer, but they do not themselves actualize it. Similarly, they establish beings in the result of once-returner…, the result of non-returner…, the state of a worthy one…, and the state of a pratyekabuddha, but they do not themselves actualize it. They personally step onto the irreversible level, and they establish others at the irreversible level as well. They personally purify a buddhafield, and they personally cause other bodhisattvas to take up the purification of a buddhafield as well; they personally bring beings to maturity, and they cause others to take up bringing beings to maturity as well; they personally produce the clairvoyances,F.102.b and they cause others to take up gaining the clairvoyances as well; they personally purify the dhāraṇī gateways, and they cause others to take up the purification of the dhāraṇī gateways as well; they personally gain perfected confidence giving a readiness to speak, and they cause others to take up perfecting confidence giving a readiness to speak as well; they personally appropriate a perfected physical form, and they cause others to take up the appropriation of a perfected physical form as well; they personally appropriate perfected major marks, and they cause others to take up the appropriation of perfected major marks as well; they personally appropriate the state of the perfected unmarried person, and they cause others to take up gaining the state of the perfected unmarried person as well; they personally perfect the ten tathāgata powers, and they cause others to take up perfecting the ten tathāgata powers as well; they personally generate the ten concentrations, and they cause others to take up the generation of the ten concentrations as well; they personally generate the four immeasurables…, the four formless absorptions…, the four fearlessnesses…, and the four detailed and thorough knowledges, and they cause others to take up the generation of the four detailed and thorough knowledges as well; they personally perfect the eighteen distinct attributes of a buddha,

and they cause others to take up perfecting the eighteen distinct attributes of a buddha as well; they personally reach the knowledge of all aspects, and they cause others to take up the knowledge of all aspects as well; they personally eliminate all residual impressions, connections,F.103.a and afflictions, and they cause others to take up the elimination of all residual impressions, connections, and afflictions as well; they personally fully awaken to unsurpassed, perfect, complete awakening, and they cause others to take up fully awakening to unsurpassed, perfect, complete awakening as well; and they personally turn the wheel of the Dharma, and they cause others to take up turning the wheel of the Dharma as well.”

Subhūti said, “Lord, it is amazing that those bodhisattva great beings practicing the perfection of wisdom for the sake of beings will fully awaken to unsurpassed, perfect, complete awakening in possession of many good qualities like this. Sugata, it is amazing!

“Lord, how is meditation on the perfection of wisdom of bodhisattva great beings completed?”

“Subhūti,” replied the Lord, “when bodhisattva great beings practicing the perfection of wisdom do not see an increase in form and do not see an increase in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see an increase in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, F.103.b the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see a decline in form and do not see a decline in feeling, perception, volitional factors, or consciousness, then meditation on the perfection of wisdom of bodhisattva great beings is completed. Similarly, when they do not see a decline in the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, or the knowledge of all aspects, then meditation on the perfection of wisdom of bodhisattva great beings is completed.

“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not see ‘a dharma’ and do not see ‘not a dharma’; do not see ‘past,’ do not see ‘future,’ and do not see ‘present’; do not see ‘wholesome, unwholesome, neutral, and not neutral’; F.104.a do not see ‘compounded and uncompounded’; do not see ‘the desire realm,’ do not see ‘the form realm,’ and do not see ‘the formless realm’; do not see ‘the perfection of giving’ and do not see ‘the perfection of morality, patience, perseverance, concentration, or wisdom’; up to do not see ‘the knowledge of all aspects,’ then the meditation on the perfection of wisdom of bodhisattva great beings is completed. And why? Subhūti, it is because what marks dharmas as dharmas is irreversibility, vanity, hollowness, pointlessness, and fraudulence.”

“Lord, the inconceivable is being taught,” said Subhūti.

“Subhūti,” continued the Lord, “it is a teaching of the inconceivable because form is inconceivable. It is a teaching of the inconceivable because feeling, perception, volitional factors, and consciousness are inconceivable. It is a teaching of the inconceivable because the perfection of giving is inconceivable. Similarly, it is a teaching of the inconceivable because the perfections of morality, patience, perseverance, concentration, and wisdom are inconceivable. Similarly, it is a teaching of the inconceivable because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, F.104.b the detailed and thorough knowledges, and the distinct attributes of a buddha … up to the knowledge of all aspects is inconceivable.

“Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not form the notion ‘form is inconceivable’ and do not form the notion ‘feeling, perception, volitional factors, and consciousness are inconceivable,’ then meditation on the perfection of wisdom is completed. If they do not form the notion ‘the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha …’ up to ‘the knowledge of all aspects is inconceivable,’ then meditation on the perfection of wisdom is completed.”

“Lord, who will come to believe in this deep perfection of wisdom?” asked Subhūti.

“Subhūti,” replied the Lord, “bodhisattva great beings who have earlier practiced the practice of the six perfections, planted wholesome roots sprung from the Tathāgata,^[476] served many buddhas with their service, and been assisted by spiritual friends will come to believe in this deep perfection of wisdom.”

“Lord, to what extent will bodhisattva great beings have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted F.105.a by spiritual friends?” asked Subhūti.

The Lord replied, “Here, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceive of form, do not mentally construct and do not conceive of a causal sign of form, and do not mentally construct and do not conceive of an intrinsic nature of form. They do not mentally construct and do not conceive of feeling, perception, volitional factors, or consciousness; do not mentally construct and do not conceive of a causal sign of feeling, perception, volitional factors, or consciousness; and do not mentally construct and do not conceive of an intrinsic nature of feeling, perception, volitional factors, or consciousness. Similarly, they do not mentally construct and do not conceive of the constituents, sense fields, or dependent origination; the desire, form, or formless realms; the perfection of giving; the perfections of morality, patience, perseverance, concentration, or wisdom; inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature; the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the distinct attributes of a buddha;up to do not mentally construct and do not conceive of the knowledge of all aspects, do not mentally construct and do not conceive of a causal sign of the knowledge of all aspects, and do not mentally construct and do not conceive of an intrinsic nature of the knowledge of all aspects. And why? Subhūti, it is because form is inconceivable; feeling, perception, volitional factors, and consciousness are inconceivable; and similarly, the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges,F.105.b the distinct attributes of a buddha, and also the knowledge of all aspects are inconceivable.

In that case, Subhūti, the bodhisattva great beings will have practiced the six perfections, planted wholesome roots sprung from the Tathāgata, served many buddhas, and been assisted by spiritual friends.”

Subhūti responded, “Lord, the perfection of wisdom is deep because form is deep. The perfection of wisdom is deep because feeling, perception, volitional factors, and consciousness are deep. Similarly, the perfection of wisdom is deep because the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are deep. The perfection of wisdom is deep because the knowledge of all aspects is deep.

“Lord, the perfection of wisdom is a heap of jewels insofar as it generates the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening that are great jewels.

“Lord, this perfection of wisdom turns the wheel of the Dharma. Lord, the perfection of wisdom is an aggregate of the purity of all dharmas.”

“Subhūti,” replied the Lord, “it is because of the purity of form, the purity of feeling, perception, volitional factors, and consciousness, and the purity of the constituents, the sense fields, dependent origination, F.106.a the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, and the knowledge of all aspects.”

“Lord, that such an exposition of this deep perfection of wisdom would not give rise to many hindrances would be amazing,” said Subhūti.

“Exactly so, Subhūti, exactly so!” replied the Lord. “There are many hindrances to this deep perfection of wisdom. Sons of a good family or daughters of a good family copying out, teaching, reading aloud, explaining, properly paying attention to, and cultivating this deep perfection of wisdom should quickly write it out and quickly cultivate it before hindrances to copying out, reading aloud, teaching, explaining, up to properly paying attention to this deep perfection of wisdom arise.^[477] And why? Because even if those sons of a good family or daughters of a good family are copying for a month, they should do the copying accordingly; even if they are copying for two, or three, or four, or five, or six, or seven months, or for up to a year, they should do the copying accordingly; and even if they are explaining, reciting from memory, illuminating, properly paying attention to, and cultivating this deep perfection of wisdom for up to a year, they should do the cultivation accordingly. And why? Subhūti, it is because this great jewel gives rise to many hindrances.”

“Lord, Māra the wicked one will cause hindrances, will he not, to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, will not be properly paid attention to, F.106.b and will not be cultivated?” asked Subhūti.

“Subhūti,” replied the Lord, “Māra the wicked one will indeed make whatever efforts he can to cause hindrances to this deep perfection of wisdom, in order that it will not be copied out, will not be read aloud, will not be recited from memory, up to will not be cultivated, but he cannot hinder bodhisattva great beings copying out, reading aloud, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom.”

Then venerable Śāriputra asked the Lord, “Lord, because of whose power is Māra the wicked one incapable of hindering bodhisattva great beings copying out, reading aloud, up to cultivating this deep perfection of wisdom?”

“Śāriputra,” replied the Lord, “it is because of the power of the buddhas that Māra the wicked one cannot hinder bodhisattva great beings copying out, reading aloud, explaining, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom. Śāriputra, it is the power of those lord buddhas—the lord buddhas dwelling and maintaining themselves in all the ten directions. Those lord buddhas watch over those bodhisattva great beings and help. Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, teaching, reciting from memory, properly paying attention to, and cultivating this deep perfection of wisdom whom those lord buddhas watch over and help. And why? Śāriputra, it is because Māra the wicked one cannot hinder those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom whom the buddhas have assisted. And why? Śāriputra, it is because it is in the nature of things F.107.a that infinite, countless tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions watch over those bodhisattva great beings copying out, reading aloud, reciting from memory, explaining, properly paying attention to, and cultivating this deep perfection of wisdom.

“Śāriputra, those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, properly paying attention to, and cultivating this deep perfection of wisdom should also know, ‘It is because of the power of the Buddha that I am copying out this deep perfection of wisdom, that I am reading it aloud, that I am reciting it from memory, that I am teaching it, that I am properly paying attention to it, and that I am cultivating it.’ ”

“Lord, are all those sons of a good family or daughters of a good family copying out, reading aloud, reciting from memory, teaching, cultivating, and properly paying attention to this deep perfection of wisdom through the power of the buddhas? Have all been assisted by the Buddha?” asked Śāriputra.

“Exactly so, Śāriputra, exactly so!” replied the Lord. “It is exactly as you say! You should know that any and all the sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, teaching to others, properly paying attention to, F.107.b and cultivating this deep perfection of wisdom, Śāriputra, do so through the power of the Buddha. All have also been assisted by the Buddha.”

Śāriputra then asked, “Lord, do those tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?

“Lord, do those lord buddhas see with the buddha eye and are they aware of those bodhisattva great beings copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom?”

“Exactly so, Śāriputra, exactly so!” replied the Lord. “You should know that all those tathāgatas, worthy ones, perfectly complete buddhas in all the ten directions know about those sons of a good family or daughters of a good family copying out, reading aloud, clearly articulating, reciting from memory, explaining, teaching, cultivating, and properly paying attention to this deep perfection of wisdom, as well as practicing it for suchness. Those lord buddhas see with the buddha eye and are aware of those bodhisattva great beings.

“Śāriputra, those sons of a good family or daughters of a good family in the Great Vehicle are close to unsurpassed, perfect, complete awakening.

“Śāriputra, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle F.108.a bearing this deep perfection of wisdom in mind are those sons of a good family or daughters of a good family who have come to have an abundance of belief in this deep perfection of wisdom and respect, revere, honor, and worship this deep perfection of wisdom with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners.

“Śāriputra, with the buddha eye the tathāgatas see those bodhisattva great beings, and also those sons of a good family or daughters of a good family.

“Śāriputra, great is the profit, great the benefit, great the result, and great the maturation for those sons of a good family or daughters of a good family who write out this deep perfection of wisdom and bear it in mind. On account of that wholesome root they are never separated from the lord buddhas; they are never born in terrible forms of life; though born as gods and humans they are not separated from the buddhas and bodhisattvas; and also they step onto the irreversible level.

“Śāriputra, on account of that wholesome root those bodhisattva great beings and those sons of a good family or daughters of a good family are never separated from the six perfections; they are never separated from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; they are never separated from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; they are never separated from the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; and they are never separated from the knowledge F.108.b of all aspects.

“Śāriputra, with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region. There the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections; respect, revere, honor, and worship the lord buddhas; and gradually pass into complete nirvāṇa in the three vehicles—in the Śrāvaka Vehicle, or Pratyekabuddha Vehicle, or Great Vehicle.

“Śāriputra, from the southern region this deep perfection of wisdom will circulate into the country of Vartani.^[478] There too the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners. On account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth^[479] in the three vehicles—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. F.109.a

“Śāriputra, from the country of Vartani this deep perfection of wisdom will circulate into the northern region. There too, Śāriputra, the monks and nuns, laymen and laywomen will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and on account of that wholesome root they will not blunder into terrible forms of life, they will experience everything perfect as gods and humans, and they will ennoble themselves with the six perfections, will worship the lord buddhas, and will gradually go forth in the three vehicles—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle.

“Therefore, Śāriputra, they^[480] do the work of the Buddha, this deep perfection of wisdom, at a time in the future, during the last of the ‘five hundreds.’^[481] And why? Śāriputra, it is because when the Dharma and Vinaya have become the site,^[482] the good Dharma does not disappear.

“Śāriputra, I watch over those sons of a good family and daughters of a good family who write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness.

“Śāriputra, those sons of a good family and daughters of a good family who write out this deep perfection of wisdom and, having copied it out, respect, revere, honor, and worship it with flowers, incense, perfumes, garlands, creams, powders, robes, parasols, flags, and banners—those sons of a good family and daughters of a good family who do that, on account of that wholesome root will not blunder into terrible forms of life. F.109.b They will experience everything perfect as gods and humans, will ennoble themselves with the six perfections, and, having ennobled themselves, will respect, revere, honor, and worship the lord buddhas and will gradually go forth in the three vehicles—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Great Vehicle. And why? Śāriputra, it is because with the buddha eye the Tathāgata sees those sons of a good family and daughters of a good family, the Tathāgata praises them, and the Tathāgata extols them; all the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in all the vast world systems in all the ten directions also see those sons of a good family or daughters of a good family with the buddha eye and praise and glorify those sons of a good family and daughters of a good family.”

“Lord, at a later time, during a later period, will this deep perfection of wisdom spread widely in the northern region?” asked Śāriputra.

“Exactly so, Śāriputra, exactly so!” replied the Lord. “Śāriputra, at a later time, at a later period, this deep perfection of wisdom will spread widely in the northern region. Śāriputra, there at a later time, during a later period, those sons of a good family and daughters of a good family will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom, and practice it for suchness. Those sons of a good family and daughters of a good family who hear this deep perfection of wisdom, and, having heard it, take up, bear in mind, F.110.a read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness have long set out in the vehicle, have served many buddhas, and have planted wholesome roots sprung from the Tathāgata.”

“Lord, at a later time, during a later period, how many sons of a good family and daughters of a good family in the region to the north will there be who hear this deep perfection of wisdom and, having heard it, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness?” asked Śāriputra.

“Śāriputra,” replied the Lord, “at a later time, during a later period, there will be many bodhisattva great beings in the region to the north, but still there will not be many bodhisattva great beings or sons of a good family or daughters of a good family, Śāriputra, who will hear this deep perfection of wisdom and, having heard it, will write out, take up, bear in mind, read aloud, master, and properly pay attention to this deep perfection of wisdom and practice it for suchness. Those bodhisattva great beings and sons of a good family and daughters of a good family, when they hear an exposition of this deep perfection of wisdom, will not tremble, feel frightened, or become terrified. And why? Because those sons of a good family and daughters of a good family will have followed after the tathāgatas, worthy ones, perfect complete buddhas and questioned them and made inquiries. And why? Because those sons of a good family and daughters of a good family will have completed the perfection of wisdom, and similarly, those sons of a good family and daughters of a good family F.110.b will have completed the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; those sons of a good family and daughters of a good family will have completed inner emptiness,up to the emptiness that is the nonexistence of an intrinsic nature; those sons of a good family and daughters of a good family will have completed the applications of mindfulness; those sons of a good family and daughters of a good family will have completed the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and those sons of a good family and daughters of a good family will have completed the ten tathāgata powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha.

Śāriputra, those sons of a good family and daughters of a good family are firmly planted on wholesome roots and, taking unsurpassed, perfect, complete awakening as their point of departure, will work for the welfare of many beings.

“And why? Śāriputra, it is because I have had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family; and those tathāgatas, worthy ones, perfect complete buddhas who were there in times gone by, those lord buddhas have also had conversations that concerned just the knowledge of all aspects with those sons of a good family and daughters of a good family as well, so, even after they have exchanged lives they again behave like this, namely, they take unsurpassed, complete awakening as their point of departure and have those sorts of conversations concerned with just the knowledge of all aspects.

“Even Māra and the Māra class of gods cannot split those sons of a good family and daughters of a good family from F.111.a unsurpassed, perfect, complete awakening, so what need is there to say more about the others who forsake this deep perfection of wisdom, who admire wrongdoing, and who habitually do wrong not being able to split them?

“Śāriputra, when those bodhisattva great beings and sons of a good family and daughters of a good family hear this deep perfection of wisdom, they obtain immense joy from, and feel great delight in, the fact that many beings will be established on wholesome roots that have to do with unsurpassed, perfect, complete awakening.^[483]

“Those sons of a good family and daughters of a good family declare to me, face to face, ‘Lord, when we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in the wholesome dharmas; that is, taking unsurpassed, perfect, complete awakening as our point of departure, we will establish them in awakening—we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.’ And why? It is because the tathāgatas, worthy ones, perfectly complete buddhas see in their hearts the thought those sons of a good family and daughters of a good family in the Bodhisattva Vehicle have—the thought to make that declaration, and rejoice—and I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, ‘We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening. We will inspire them to take it up, motivate them, and excite them about it. F.111.b We will establish them in unsurpassed, perfect, complete awakening.’

“Also in the presence of past tathāgatas, worthy ones, perfectly complete buddhas, those sons of a good family and daughters of a good family have declared, ‘When we practice the practice of the perfection of wisdom we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in unsurpassed, perfect, complete awakening—we will teach them, inspire them to take it up, motivate them, and excite them about it, and we prophesy their irreversibility.’ And why? Because the past tathāgatas, worthy ones, perfectly complete buddhas saw in their hearts the intention of those bodhisattva great beings and sons of a good family and daughters of a good family to make that declaration, and rejoiced. And I too, Śāriputra, have rejoiced, when those bodhisattva great beings are practicing for awakening, in their declaration, ‘We will teach many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures unsurpassed, perfect, complete awakening—we will inspire them to take it up, motivate them, and excite them about it. We will establish them in unsurpassed, perfect, complete awakening.’

“Śāriputra, those sons of a good family and daughters of a good family will have a greater admiration for form, sound, smell, taste, feeling, and dharmas, and they will give away greater gifts. Because of giving away greater gifts they will make F.112.a an occasion for greater wholesome roots. Because they have made an occasion for greater wholesome roots they will appropriate a greater maturation.^[484] Because they appropriate a greater maturation, from that maturation they will, for the welfare of just those beings, appropriate a greater maturation; they will give away everything inner and outer to just those beings; and on account of that wholesome root they will reach other buddhafields and come face to face with tathāgatas, worthy ones, perfectly complete buddhas wherever those buddhas are teaching the Dharma. In those buddhafields they will hear just this perfection of wisdom and again inspire many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures to take up unsurpassed, perfect, complete awakening—they will teach it, motivate them, and excite them about it.”

“Lord,” said Śāriputra, “it is amazing that there is thus not any dharma the tathāgata, worthy one, perfectly complete Buddha does not know, there is not any true nature of dharmas and suchness he does not know, there is not any Dharma teaching he does not know, and there is not any behavior of beings he does not know; and that he thus knows as well past bodhisattvas, knows as well past buddhafields; knows as well the śrāvakas of past tathāgatas; knows as well the bodhisattvas of future tathāgatas, knows as well the buddhafields and śrāvakas of future tathāgatas, F.112.b knows as well the bodhisattvas of present tathāgatas, knows as well the buddhafields and śrāvakas of present tathāgatas, knows as well the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in vast world systems in the ten directions, knows as well the bodhisattvas of those tathāgatas, worthy ones, perfectly complete buddhas, and knows as well their buddhafields and their śrāvakas.

“Lord, when any bodhisattva great beings strive at these six perfections—those who seek and search for these six perfections, those sons of a good family and daughters of a good family who seek and search for these six perfections—some of them seek and find these six perfections, and some of them seek and do not find these six perfections.”

“It is not so, Śāriputra, it is not so,” said the Lord. “In general, all the sons of a good family and daughters of a good family who do not give up striving find these six perfections. And why? Śāriputra, it is because those sons of a good family and daughters of a good family are striving at these six perfections.”^[485]

“Lord, will those sons of a good family or daughters of a good family find these deep sūtras connected with the six perfections?” asked Śāriputra.

“Śāriputra,” replied the Lord, “those sons of a good family and daughters of a good family who, without any concern for body and life, strive for the six perfections with a burning desire to practice and with great faith do find them. F.113.a And why? Śāriputra, it is because it happens like that for those who mature beings for unsurpassed, perfect, complete awakening—who teach it, inspire them to take it up, motivate them, excite them, cause them to enter into it, and establish them in it. Śāriputra, even after those sons of a good family and daughters of a good family have exchanged lives they find these six perfections, they practice these six perfections as they have been expounded, and they persevere without letting up until they have purified the buddhafields, until they have brought beings to maturity, and until they fully awaken to unsurpassed, perfect, complete awakening.”

Chapter 40: The Work of Māra

Then venerable Subhūti inquired of the Lord,^[486] “Lord, in light of these pronouncements you have made about the good qualities that accrue to those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening, and who are practicing the six perfections, bringing beings to maturity, and taking possession of a buddhafield, what sorts of hindrances can those sons of a good family and daughters of a good family expect to face?”

“Subhūti,” replied the Lord, “when it takes a really long time to have the confidence giving a readiness to speak, bodhisattva great beings should know it is the work of Māra.”

“Why should bodhisattva great beings know it is the work of Māra if it takes F.113.b a really long time to have the confidence giving a readiness to speak?” asked Subhūti.

The Lord replied, “Here if it is very hard for bodhisattva great beings practicing the perfection of wisdom to complete the perfection of wisdom, if it is very hard for them to complete the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving—Subhūti, if it takes a really long time to have the confidence giving a readiness to speak, in that case, Subhūti, from this one of many explanations, bodhisattva great beings should know it is the work of Māra.

“Furthermore, Subhūti, when the confidence giving a readiness to speak happens too fast, bodhisattva great beings should know that this, too, Subhūti, is the work of Māra.”

“Why should bodhisattva great beings know that it is the work of Māra when the confidence giving a readiness to speak happens too fast?” asked Subhūti.

The Lord replied, “Here it is when bodhisattva great beings are practicing the perfection of giving, and are practicing the perfection of morality, patience, perseverance, concentration, and wisdom, Subhūti, and the confidence giving a readiness to speak happens too fast. Subhūti, from this one of many explanations, bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of yawning while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of laughing while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of laughing at each other^[487] while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

“Furthermore, F.114.a Subhūti, bodhisattva great beings should know of sneering^[488] at each other while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of mental distraction while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know that if they harmonize their thoughts with each other while writing it out that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of thinking, ‘I find no enjoyment in this,’ that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know that if they yawn, get up from their seat, and leave, this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know that if they yawn while reciting it, or taking it up, or teaching it, or yawn while paying attention to it, this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know that laughing at each other while taking up, bearing in mind, reading aloud, and mastering—or laughing at each other while properly paying attention to—this perfection of wisdom is also, Subhūti, the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know of sneering at each other while taking it up, bearing it in mind, reading it aloud, mastering it, and properly paying attention to it, that this also, Subhūti, is the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings F.114.b should know that mental distraction while taking it up, bearing it in mind, reading it aloud, mastering it, teaching it, and properly paying attention to it is also, Subhūti, the work of Māra.

“Furthermore, Subhūti, bodhisattva great beings should know that if they harmonize their thoughts with each other while taking it up, bearing it in mind, reading it aloud, mastering it, teaching it, and properly paying attention to it, this too, Subhūti, is the work of Māra.”

The Lord having said this, venerable Subhūti inquired further of him, “Lord, you have said, ‘Bodhisattva great beings should know that getting up from their seats and leaving with the thought “I find no enjoyment in this” is also the work of Māra.’ Why do they find no enjoyment in it?”

“Subhūti,” replied the Lord, “it is because those bodhisattva great beings have not practiced the perfection of wisdom before; have not practiced the perfection of concentration, perfection of perseverance, perfection of patience, or perfection of morality before; and, Subhūti, it is because they have not practiced the perfection of giving before. Subhūti, because of that they find no enjoyment in an exposition of this deep perfection of wisdom and get up from their seats and leave.

“Furthermore, Subhūti, when those bodhisattva great beings think, ‘We have not been prophesied in this perfection of wisdom,’^[489] they lose their faith in it, get up from their seats, and leave. Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Lord, why do those who are not prophesied F.115.a in the perfection of wisdom get up from their seats and leave?” asked Subhūti.

“Subhūti,” replied the Lord, “unsurpassed, perfect, complete awakening is not prophesied of bodhisattva great beings who have not entered into flawlessness.

“Subhūti, bodhisattva great beings should know that when they lose their faith, get up from their seats, and leave, thinking, ‘Our names are not given in this perfection of wisdom,’ this too is the work of Māra.”

“Lord, why are the names of bodhisattva great beings not announced in this deep perfection of wisdom?” asked Subhūti.

“Subhūti,” replied the Lord, “the Tathāgata does not announce the names of bodhisattva great beings who have not been prophesied. They think, ‘My name, and the settlement, or village, or market town in which I was born are not given here.’ They do not think, ‘I am going to listen to the perfection of wisdom.’ They think, ‘I have to leave the circle,’ and as many thoughts as they have to leave, they appropriate that many eons of practice. They reject this perfection of wisdom and they think, ‘I have to practice the yoga in other sūtras—the ones that do not bring about the knowledge of all aspects—and I have to master those.’ Thus those bodhisattvas and sons of a good family and daughters of a good family would reject the root of the tree of the knowledge of all aspects and think instead to take the branches, petals, and leaves as supports. So, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Lord, what are the sūtras that do not bring about the knowledge of all aspects, F.115.b the sūtras they think they have to master?” asked Subhūti.

“Subhūti,” replied the Lord, “they are the sūtras connected with those in the Śrāvaka Vehicle, that is, those only explaining the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths, and the emptiness, signless, and wishless gateways to liberation, standing in which sons of a good family and daughters of a good family reach the result of stream enterer, the result of once-returner, the result of non-returner, and the result of a worthy one. Subhūti, they are the sūtras connected with the Śrāvaka Vehicle. They are the ones that do not bring about the knowledge of all aspects they still think they have to master, even after having rejected this perfection of wisdom. And why? Subhūti, it is because bodhisattva great beings who have issued forth from the perfection of wisdom have issued forth because of ordinary and extraordinary dharmas. Subhūti, it is because when bodhisattva great beings train in the perfection of wisdom, they also train in all ordinary and extraordinary dharmas as well.

“To illustrate, Subhūti, a dog might spurn a bowlful of food from an owner with the thought to get a mouthful of food from a servant. Similarly, Subhūti, at a future time there will be sons of a good family and daughters of a good family in the Great Vehicle who reject this deep perfection of wisdom and think they have to master sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, at a future time there will be sons of a good family and daughters of a good family in the Great Vehicle F.116.a who reject this deep perfection of wisdom and think they have to master sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle for wealth and respect. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“To illustrate further, Subhūti, somebody might seek an elephant, find the elephant, and still think they have to track the elephant. What do you think, Subhūti, is that a person gifted with intelligence?”

“No, Lord,” said Subhūti.

“Similarly, Subhūti,” said the Lord, “you should know that at a future time those sons of a good family and daughters of a good family in the Bodhisattva Vehicle who reject this deep perfection of wisdom and think that they have to master those sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Further, Subhūti, somebody might want to see an ocean, then see the ocean, and still think, ‘I have to go looking for the water in the hoofprint left by a bull.’ They might look at the water in the hoofprint and think, ‘Is this not just the amount of water there is in the ocean?’ What do you think, Subhūti, is that a person gifted with intelligence?”

“No, Lord,” said Subhūti.

“Similarly, Subhūti,” continued the Lord, “you should know that at a future time those sons of a good family and daughters of a good family in the Great Vehicle who, having heard or found this deep perfection of wisdom, reject it and think they have to take up those sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle are like that. Subhūti, bodhisattva great beings F.116.b should know that this too is the work of Māra.

“To illustrate further, Subhūti, a contractor or contractor’s apprentice might want to build a palace on the scale of the Vaijayanta palace but might think that they have to take the circles of the sun and the moon as the scale. What do you think, Subhūti, is that man who has examined the Vaijayanta palace and wants to build a palace on the scale of the Vaijayanta, taking the celestial mansion circles of the sun and the moon as the scale, a person gifted with intelligence?”

“No, Lord,” said Subhūti.

“It is similar, Subhūti,” continued the Lord, “with some of those sons of a good family and daughters of a good family in the Bodhisattva Vehicle who will be there at a future time, and who, having heard or found this deep perfection of wisdom, reject and discard it, thinking they have to seek the knowledge of all aspects in the sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle. What do you think, Subhūti, are those sons of a good family and daughters of a good family in the Bodhisattva Vehicle persons gifted with intelligence?”

“No, Lord,” said Subhūti.

“Subhūti,” said the Lord, “bodhisattva great beings should know that this too is the work of Māra.

“Further, Subhūti, somebody might want to see a wheel-turning emperor. Having seen a commander of a fort they might think, ‘The color and form of a wheel-turning emperor must be just the same sort as those of this commander of a fort.’ Having grasped the color, shape, dress, signs, and tokens of the commander of a fort, they then say, ‘The distinguishing color, shape, dress, signs, and tokens of a wheel-turning emperor F.117.a are like these.’ What do you think, Subhūti, is that person gifted with intelligence?”

“No, Lord,” said Subhūti.

“It is similar, Subhūti,” continued the Lord, “with those sons of a good family and daughters of a good family in the Great Vehicle who will be there at a future time, and who, having heard or found this deep perfection of wisdom, reject and discard it, thinking they have to seek and master the knowledge of all aspects in the sūtras connected with the Śrāvaka and Pratyekabuddha Vehicles. What do you think, Subhūti, are those sons of a good family and daughters of a good family in the Great Vehicle persons gifted with intelligence?”

“No, Lord,” said Subhūti.

“Subhūti,” said the Lord, “bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, when those sons of a good family and daughters of a good family write out this deep perfection of wisdom they are disturbed, and, while writing, frequently become confident in their readiness to speak—confident, that is, to speak about a form, and confident in their readiness to speak about a sound, a smell, a taste, a feeling, and dharmas; confident in their readiness to speak about the perfection of giving, and confident in their readiness to speak about the perfections of morality, patience, perseverance, concentration, and wisdom; confident in their readiness to speak about the desire realm, form realm, and formless realm; confident in their readiness to speak about clear articulation and recitation, and confident in their readiness to speak about what has to be taught to students; confident in their readiness to speak about the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths; confident in their readiness to speak about all the concentrations, deliverances, meditative stabilizations, and absorptions; F.117.b confident in their readiness to speak about inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; confident in their readiness to speak about the powers, and confident in their readiness to speak about the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha; up to and confident in their readiness to speak about unsurpassed, complete awakening.

“And why? Subhūti, it is because the perfection of wisdom does not give confidence giving a readiness to speak—because, Subhūti, the perfection of wisdom is inconceivable; because, Subhūti, the perfection of wisdom is without production and without cessation; because, Subhūti, the perfection of wisdom is without defilement and without purification; because, Subhūti, the perfection of wisdom is without distraction; because, Subhūti, the perfection of wisdom is not something that can be spoken out loud; because, Subhūti, the perfection of wisdom is not part of a conversation; because, Subhūti, the perfection of wisdom is not something that can be talked about; and because, Subhūti, the perfection of wisdom cannot be apprehended. And why? Subhūti, it is because all the dharmas do not exist in this deep perfection of wisdom.

“Subhūti, if, when those sons of a good family and daughters of a good family write out this deep perfection of wisdom, they are distracted by those dharmas, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

“Lord, is it possible to write out the perfection of wisdom?” asked Subhūti.

“Subhūti, it is not possible,” replied the Lord. “And why? Subhūti, it is because the perfection of wisdom has no intrinsic nature; the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection F.118.a of giving have no intrinsic nature; all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha have no intrinsic nature; and the knowledge of all aspects has no intrinsic nature. That which has no intrinsic nature does not exist and the perfection of wisdom is something that does not exist, so, what does not exist cannot write out what does not exist.

“Subhūti, if those certain sons of a good family and daughters of a good family in the Great Vehicle form the notion ‘this deep perfection of wisdom is not an existent thing,’ Subhūti, they should know that this too is the work of Māra.”

Subhūti said, “Lord, when those sons of a good family and daughters of a good family in the Great Vehicle who write out this deep perfection of wisdom in written letters think, ‘I have written out this deep perfection of wisdom,’ and settle down on this deep perfection of wisdom as the letters, Lord, they should know that this too is the work of Māra. And why? Lord, it is because the perfection of wisdom is without letters, and the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving are without letters; Lord, form is without letters, and feeling, perception, volitional factors, and consciousness are without letters; the constituents are without letters and the sense fields too are without letters; the deliverances are without letters; F.118.b the thirty-seven dharmas on the side of awakening are without letters; the powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are without letters; and the knowledge of all aspects is without letters as well.

“Lord, if those sons of a good family and daughters of a good family in the Great Vehicle settle down thinking, ‘This deep perfection of wisdom is without letters’; and similarly, settle down thinking, ‘The perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving and without letters’; and similarly, settle down thinking, ‘The thirty-seven dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are without letters’; and, Lord, if bodhisattva great beings settle down thinking, ‘The knowledge of all aspects is without letters as well,’ Lord, they should know that this too is the work of Māra.”

“Exactly so, Subhūti, exactly so,” said the Lord. “They should know that this too is the work of Māra.

“Furthermore, Subhūti, when bodhisattvas, sons of a good family, and daughters of a good family write out this deep perfection of wisdom, if their imagination turns to the city, bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, when sons of a good family and daughters of a good family in the Great Vehicle write out this deep perfection of wisdom F.119.a and get caught up thinking about a settlement, get caught up thinking about a town, get caught up thinking about a king’s palace, get caught up thinking about a country, get caught up thinking about gurus and teachers, get caught up thinking about their parents, brothers, sisters, kinsmen, and blood relatives, get caught up thinking about thieves, get caught up in thoughts connected with savages, get caught up in thoughts imagining being in society and being with courtesans, or get caught up thinking about other things, because Māra the wicked one will interrupt them with hindrances and distractions when they clearly articulate this deep perfection of wisdom, read it aloud, and properly pay attention to it, Subhūti, bodhisattva great beings should know that these too are the work of Māra.

“Furthermore, Subhūti, sons of a good family and daughters of a good family in the Bodhisattva Vehicle writing out this deep perfection of wisdom get wealth and respect, verses of praise, and requirements—robes, alms, beds and seats, and medicines for sicknesses. When bodhisattvas, sons of a good family, and daughters of a good family are relishing this experience, Subhūti, bodhisattva great beings should know when they write out, clearly articulate, read aloud, and properly pay attention to this deep perfection of wisdom, that this too is the work of Māra.

“Furthermore, Subhūti, when bodhisattva great beings are writing out, clearly articulating, reading aloud, and properly paying attention to this deep perfection of wisdom and Māra the wicked one supplies deep sūtras, there bodhisattva great beings with skillful means should not get excited about those deep sūtras that Māra supplies. And why? Subhūti, it is because those sūtras do not bring about F.119.b the knowledge of all aspects. Subhūti, there bodhisattva great beings without skillful means, having heard this deep perfection of wisdom, will reject it, even though in it I have taught skillful means for bodhisattva great beings in detail, and it is in just this deep perfection of wisdom that they should search for a detailed description of skillful means.

“Subhūti, when sons of a good family or daughters of a good family in the Great Vehicle, having rejected this deep perfection of wisdom, decide to seek for skillful means in those sūtras connected with the Śrāvaka and Pratyekabuddha Vehicles, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”

Chapter 41: Not Complete Because of Māra

“Furthermore, Subhūti, when the Dharma listener wants to listen to the perfection of wisdom, to write it out, take it up, clearly articulate it, recite it, and read it out loud, and the Dharma preacher has become too lazy, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher has not become too lazy to write out this deep perfection of wisdom, to take it up, clearly articulate it, and recite it, but the Dharma listener has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener wants to write out the perfection of wisdom, wants to clearly articulate it, and wants to recite it, but the Dharma preacher has gone off to some other place, Subhūti, bodhisattva great beings should know that this too is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher longs for wealth, respect, and verses of praise, and is greedy for requirements—robes, alms, beds and seats, and medicines for sicknesses—while F.120.a the Dharma listener is not needy, and is contented, energetic, mindful, collected, focused, and intelligent, then too, Subhūti, everything for the perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is not needy, is contented, lives in solitude, and is energetic, mindful, collected, focused, and intelligent, while the Dharma listener is very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and is greedy for requirements—robes, alms, beds and seats, and medicines for sicknesses—then too, Subhūti, everything for writing out, transmitting, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is a jungle dweller, an alms-food eater, a refuse-rags wearer, a later-food refuser, a single-sitter, one satisfied with whatever alms they get, a cemetery dweller, an open-air dweller, a tree-root dweller, one who sleeps sitting up, a natural-bed user, and a three-robe wearer, and the Dharma listener does not believe in being a jungle dweller, up to a three-robe wearer, then too, Subhūti, everything for writing out, clearly articulating, and reciting this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener is a jungle dweller, up to a three-robe wearer, and the Dharma preacher is not a jungle dweller, up to a three-robe wearer, F.120.b then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma listeners have faith and a virtuous character, want to write out this deep perfection of wisdom, want to take it up, want to clearly articulate it, and want to recite it, while the Dharma preacher does not have faith, wants unwholesome dharmas, does not want to write out and give this deep perfection of wisdom, and does not want to grasp the body of meanings, bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher gives up all personal possessions with no thought to hold back, and the Dharma listener is stingy and very needy, wants to do wrong, longs for wealth, respect, and verses of praise, and longs for requirements—robes, alms, beds and seats, and medicines for sicknesses—then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener gives up all personal possessions with no thought to hold back, and the Dharma preacher is stingy and miserly, then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this is the work of Māra.

“Furthermore, F.121.a Subhūti, when the Dharma listener wants to give away the requirements—robes, alms, beds and seats, and medicines for sicknesses—to the Dharma preacher but the Dharma preacher does not want to accept them, then too, Subhūti, everything for writing out, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher understands just from headings,^[490] but the Dharma listener needs to be led, understands from a detailed explanation, and responds well to words, then too, Subhūti, everything for writing out, transmitting, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener understands just from headings, but the Dharma preacher needs to be led, understands from a detailed explanation, and responds well to words, then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher knows the different features^[491] of the discourses, melodious narrations, predictions, verses, summaries, tales, introductions, accounts, birth stories, expanded texts, marvels, and expositions, and the Dharma listener does not know the different features of the discourses, melodious narrations, F.121.b predictions, verses, summaries, tales, introductions, accounts, birth stories, expanded texts, marvels, and expositions, then too, Subhūti, everything for writing out, clearly articulating, reciting, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is endowed with the six perfections but the Dharma listener is not endowed with the six perfections, then too, Subhūti, everything for writing out, reading aloud, reciting from memory, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener is endowed with the six perfections but the Dharma preacher is not endowed with them, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is skillful at the six perfections but the Dharma listener is not skillful at them, then too, Subhūti, everything for writing out, reading aloud, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener is skillful at the six perfections F.122.a but the Dharma preacher is not skillful at them, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher has obtained the dhāraṇīs but the Dharma listener has not obtained the dhāraṇīs, then too, Subhūti, everything for writing out, up to properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher wants to write it out, up to wants to properly pay attention to it, but the Dharma listener does not want to write it out, up to does not want to properly pay attention to it, then too, Subhūti, everything for writing out, reading aloud, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener wants to write it out, up to wants to properly pay attention to it, but the Dharma preacher does not want to write it out, up to does not want to properly pay attention to it, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, and the Dharma listener is not free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, F.122.b then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener is free from the greed that causes them to act on the desire for sense gratification, or from malice, drowsiness, dozing, gross mental excitement, uneasiness, or doubt, and the Dharma preacher is not free from obscuration, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom and someone comes up to them and tells them what is awful about the hells, and tells them what is awful about the animal world, the world of Yama, and the world of ghosts, saying, ‘Those in the hells have such suffering, those in the animal worlds have such suffering, and those in the world of ghosts have such suffering. You should put an end to suffering right here. What will fully awakening to unsurpassed, perfect, complete awakening do for you?’ then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great being should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when they are writing out, up to meditating on this deep perfection of wisdom someone comes up to them and speaks in praise of the Cāturmahā­rājika gods, up to speaks in praise of the gods in the Naiva­saṃjñā­nāsaṃjñāyatana, F.123.a saying, ‘The desire realm is such a pleasure because of the enjoyment of sense objects; the form realm is such a pleasure because of the concentrations and absorptions; the formless realm is such a pleasure because of the quiet calm and absorptions. And yet they are all impermanent, suffering, unowned, subject to change, subject to extinction, unattractive, and subject to cessation, so you should obtain the result of stream enterer, or you should obtain the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha’s awakening right here, or else you will be in a cycle of cyclic existences for a long time,’ bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher is a loner without companions who does things personally, while the Dharma listener is gregarious, then too, Subhūti, everything for writing out, reading aloud, reciting, and meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener is a loner without companions who does things personally, while the Dharma preacher is gregarious, then too, Subhūti, everything for writing out, clearly articulating, reciting, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher says, ‘I will give this perfection of wisdom to those who follow after me to write out, up to and properly F.123.b pay attention to,’ and the Dharma listener does not follow, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener wants to follow after the Dharma preacher but the Dharma preacher provides no opportunity for following, then too, Subhūti, everything for writing out, explaining, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when for the sake of some trifling material possession the Dharma preacher wants to give this deep perfection of wisdom to write out, clearly articulate, recite, up to meditate on, and, on account of some trifling material possession the Dharma listener is not willing to approach, then too, Subhūti, everything for writing out, clearly articulating, reciting, properly paying attention to, and meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher wants to go to a location where there is a life-threatening danger and the Dharma listener does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener wants to go to a location where there is a life-threatening danger and the Dharma preacher does not want to go there, F.124.a then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma listener wants to go where food is scarce and water is scarce and the Dharma preacher does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher wants to go where there is no food and there is no water and the Dharma listener does not want to go there, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when the Dharma preacher wants to go where there is ample food and plenty of water and the Dharma listeners have followed, and the Dharma preacher then says to them, ‘Sons of a good family, it would not be right, would it, if you have come here for the sake of material possessions? Think about this carefully for a moment or else you might, on account of the amount of alms you might actually get, come to feel regret,’ then that Dharma preacher in a subtle way will have rejected them. And if, disgusted, they decide, ‘This is a sign of rejection, it is not a sign of generosity,’ then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when a Dharma preacher who is a monk wants to go into a dangerous forest, wild jungle, or steep ravine where there is danger from robbers, danger from savages, danger from hunters, danger from angry wild animals, and danger from poisonous snakes, but still the Dharma listeners who want to listen to this deep perfection of wisdom follow the Dharma preacher, yet the Dharma preacher who is a monk says to them, ‘Sons of a good family, F.124.b it is not right, is it, that you have to come here to this dangerous forest, wild jungle, where there is danger from robbers,’ then, because that Dharma preacher who is a monk still does not want to explain, does not want to write out, does not want to clearly articulate, does not want to cause them to listen to, and does not want to cause them to meditate on this deep perfection of wisdom, they become disgusted after hearing that from the Dharma preacher who is a monk and do not go where that Dharma preacher who is a monk goes, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when a Dharma preacher who is a monk gets attached to a generous alms-giving family, and, attached to the generous alms-giving family, continually thinks about going to see that family, and, continually thinking about them, goes to see that family and therefore rejects Dharma listeners, saying, ‘Venerables, I have to go to see and visit the generous alms-giving families,’ the Dharma preacher rejects those Dharma listeners. When they, rejected, turn back, then too, Subhūti, everything for writing out, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, Māra the wicked one disguised in the form of a monk and disguised in the form of a tathāgata employs whatever means possible so that no matter who it is, they will not write out, will not take up, will not bear in mind, will not recite, will not master, will not properly pay attention to, and will not meditate on this deep perfection of wisdom.”

The Lord having said that, venerable Subhūti then asked him, F.125.a “Lord, why does Māra the wicked one disguised in the form of a monk employ whatever means possible so that no matter who it is, they will not write out, will not clearly articulate, will not read aloud, will not recite, will not properly pay attention to, and will not meditate on this deep perfection of wisdom?”

“Subhūti,” replied the Lord, “here Māra the wicked one disguised in the form of a monk causes a split and separation, saying, ‘This is not the perfection of wisdom. The perfection of wisdom is the sūtra that has come down to me, which I have mastered.’ Subhūti, there, when Māra the wicked one thus causes a split, those bodhisattvas who have not been prophesied begin to harbor doubt, and those who have harbored doubt do not write out, do not clearly articulate, do not master, do not recite from memory, do not properly pay attention to, and do not meditate on this deep perfection of wisdom. Then too, Subhūti, everything for writing out, clearly articulating, mastering, reciting, meditating on, and properly paying attention to this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk comes up to a bodhisattva great being and says, ‘A bodhisattva who practices this deep perfection of wisdom actualizes the very limit of reality and reaches the result of stream enterer, or reaches the result of once-returner, or reaches the result of non-returner, or reaches the state of a worthy one, or reaches the state of a pratyekabuddha,’ then too, Subhūti, F.125.b everything for writing out, expounding, teaching, up to meditating on this deep perfection of wisdom is not complete and bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, there are many works of Māra that act as hindrances to writing out, expounding, up to meditating on this deep perfection of wisdom. Bodhisattvas should know those works of Māra, and knowing them, should eliminate them as well.”

“Lord, what are those works of Māra that bodhisattva great beings should know, and knowing them, should eliminate as well?” asked Subhūti.

“Subhūti,” replied the Lord, “works of Māra arise with counterfeit perfections of wisdom, and similarly, works of Māra arise with counterfeit perfections of concentration, perseverance, patience, morality, and giving. Bodhisattva great beings should know and eliminate them.

“Furthermore, Subhūti, works of Māra also arise with counterfeit inner emptiness, up to arise with counterfeit emptiness that is the nonexistence of an intrinsic nature, and works of Māra arise with a counterfeit Śrāvaka Vehicle and Pratyekabuddha Vehicle as well. Bodhisattva great beings should know and eliminate them. And that counterfeit perfection of wisdom says, ‘Cultivate these four applications of mindfulness; cultivate these right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; and cultivate these emptiness, signless, and wishless gateways to liberation. Master them, F.126.a and having mastered them reach the result of stream enterer, or reach the result of once-returner, the result of non-returner, or the state of a worthy one right here. What use is there in fully awakening to unsurpassed, perfect, complete awakening?’ Then too, Subhūti, everything for writing out, taking up, teaching, clearly articulating, properly paying attention to, up to meditating on this deep perfection of wisdom is not complete, and works such as these of Māra the wicked one start to pose a threat.

“Furthermore, Subhūti, Māra the wicked one disguised in the form of a buddha with a halo the length of two outstretched arms extending out around his body, gold-like in color, approaches bodhisattvas. When, on seeing him, they experience a feeling of delight, and having experienced that feeling of delight they neglect the knowledge of all aspects, then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, and properly paying attention to this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, Māra the wicked one makes visible a buddha and so on at the head of^[492] the monastic saṅgha in front of those sons of a good family and daughters of a good family, and the bodhisattvas experience a longing for that, thinking, ‘In future I too must become such a tathāgata, worthy one, perfectly complete buddha. Similarly, I must gather a retinue and I too must teach the Dharma just like that tathāgata teaches it.’ When they experience a longing for that they neglect the knowledge of all aspects. Then too, Subhūti, everything for writing out, clearly F.126.b articulating, mastering, expounding, paying attention to, and meditating on this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra.

“Furthermore, Subhūti, Māra the wicked one makes visible many hundreds of bodhisattvas, many thousands of bodhisattvas practicing the perfection of giving and practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. When those bodhisattvas experience a longing for those magical productions of Māra they neglect the knowledge of all aspects. Then too, Subhūti, everything for writing out, clearly articulating, reciting, expounding, paying attention to, and meditating on this deep perfection of wisdom is not complete. Bodhisattva great beings should know that this too, Subhūti, is the work of Māra. And why? Subhūti, it is because form does not exist in this deep perfection of wisdom, and neither does feeling, perception, volitional factors, or consciousness; the constituents and sense fields do not exist; and the perfections, thirty-seven dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, eighteen distinct attributes of a buddha, gateways to liberation, and awakening do not exist. And, Subhūti, where form does not exist, feeling, perception, volitional factors, and consciousness do not exist; up to awakening does not exist; where awakening does not exist a buddha F.127.a does not exist there either, and neither do bodhisattvas or śrāvakas exist. And why? Subhūti, it is because all dharmas are empty of their own intrinsic nature.

“Furthermore, Subhūti, when sons of a good family and daughters of a good family are writing out, reading aloud, clearly articulating, mastering, and properly paying attention to this deep perfection of wisdom, they encounter many hindrances to this perfection of wisdom. To illustrate, Subhūti, as many precious things as there are in the world—namely, gold, jewels, pearls, sapphires, beryl, conch shells, crystals, corals, and silver—they occasion many hindrances and many opponents. Similarly, Subhūti, when sons of a good family and daughters of a good family write out, read aloud, clearly articulate, master, explain, properly pay attention to, and meditate on this deep perfection of wisdom, it occasions many hindrances and many opponents.”