The Transcendent Perfection of Wisdom in Ten Thousand Lines
Cultivation

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Since beginner bodhisattvas wish to train in the transcendent perfection of wisdom, and similarly, since they wish to train in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, why should they rely on and venerate spiritual mentors who genuinely offer instruction in this transcendent perfection of wisdom, and who similarly offer instruction in the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, saying, [F.235.a] ‘Come, son of enlightened heritage or daughter of enlightened heritage! You should dedicate whatever gifts you have offered to all sentient beings, making common cause with all sentient beings and without apprehending anything, toward the attainment of unsurpassed, genuinely perfect enlightenment. You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of generosity! You should not misconstrue this unsurpassed, genuinely perfect enlightenment as the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the emptiness of internal phenomena, as the emptiness of external phenomena, as the emptiness of both external and internal phenomena, and [as the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities! Similarly, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths! In the same vein as before, you should not misconstrue this unsurpassed, genuinely perfect enlightenment as [the fruitional attributes and attainments], up to and including omniscience.’?”

The Blessed One replied, “Su­bhūti, if in that manner they have not misconstrued physical forms, they will subsequently attain this omniscience. Similarly, if they have not misconstrued feelings, perceptions, formative predispositions, and consciousness, they will subsequently attain this omniscience. Similarly, if they have not misconstrued the transcendent perfection of generosity, and if they have not misconstrued the transcendent perfection of ethical discipline, [F.235.b] the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom, they will subsequently attain this omniscience. Similarly, if they have not misconstrued the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, they will subsequently attain this omniscience. Similarly, if they have not misconstrued the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths, they will subsequently attain this omniscience. In the same vein, if they have not misconstrued [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, they will subsequently attain this omniscience.

“Moreover, Su­bhūti, bodhisattvas should grant instruction and admonition as follows to those [beginner] bodhisattvas who wish to train in the demonstration of this transcendent perfection of wisdom: ‘O child of enlightened heritage! When you conduct yourselves in this profound transcendent perfection of wisdom, do not generate desire for physical forms! Do not generate desire for feelings, perceptions, formative predispositions, and consciousness! If you ask why, O child of enlightened heritage, it is because physical forms are without desire and are not an object of desire. So too are feelings, perceptions, formative predispositions, and consciousness.

“‘Similarly, O child of enlightened heritage, when you practice this profound transcendent perfection of wisdom, do not generate desire for the transcendent perfection of generosity! Do not generate desire for the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, [F.236.a] and the transcendent perfection of wisdom! Do not generate desire for the emptiness of internal phenomena, the emptiness of external phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities! Do not generate desire for the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and the five extrasensory powers! Do not generate desire for the ten powers of the tathāgatas, and in the same vein, do not generate desire for [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; again, in the same vein, O child of enlightened heritage, do not generate desire for [the attainments], up to and including omniscience! If you ask why, O child of enlightened heritage, it is because omniscience [and so forth] are without desire, and are not an object of desire.

“‘O child of enlightened heritage, do not generate desire for the fruit of entering the stream! Similarly, do not generate desire for the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment! O child of enlightened heritage, do not generate desire for the maturity of the bodhisattvas, and for unsurpassed, genuinely perfect enlightenment! If you ask why, O child of enlightened heritage, it is because unsurpassed, genuinely perfect enlightenment [and those other fruits] are without desire and are not an object of desire. If you ask why that is the case, O child of enlightened heritage, it is because all things are empty of inherent existence.’”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! Those great bodhisattva beings who strive toward unsurpassed, genuinely perfect enlightenment, and who wish to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, are engaged in a difficult task inasmuch as all things are empty of their own defining characteristics.” [F.236.b]

The Blessed One replied, “It is so, Su­bhūti! It is just as you have said. Even so, Su­bhūti, having understood that all things are like a magical display and dreamlike, great bodhisattva beings embark on unsurpassed, genuinely perfect enlightenment for the benefit, well-being, and happiness of the worlds [of sentient beings]. So they set out for unsurpassed, genuinely perfect enlightenment, saying, ‘Let us become a sanctuary for the worlds‍—a protector, a refuge, an ally, an island, a torch-bearer, a lamp, a helmsman, a guide, and a support!’

“If you ask, Su­bhūti, how bodhisattvas embark on unsurpassed, genuinely perfect enlightenment for the benefit of the worlds, in this regard, Su­bhūti, the bodhisattvas bestow all their gifts in order to release all sentient beings from suffering. Similarly, it is in order to release all sentient beings from suffering that they engage in all the ethical disciplines that they keep, all the tolerance that they cultivate, all the perseverance that they undertake, all the meditative concentrations in which they are absorbed, and all the wisdom that they cultivate. It is in this way, Su­bhūti, that great bodhisattva beings set out sentient beings for the benefit of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings embark sentient beings for the well-being of the worlds, in this regard, Su­bhūti, [F.237.a] while they themselves practice the six transcendent perfections, they also encourage all sentient beings, establishing them in the acquisition of the six transcendent perfections. It is in this way, Su­bhūti, that great bodhisattva beings set out sentient beings for the well-being of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings embark sentient beings for the happiness of the worlds, in this regard, Su­bhūti, great bodhisattva beings themselves abide on the paths of the ten virtuous actions, and subsequently establish other sentient beings, too, on the paths of the ten virtuous actions. It is in this way, Su­bhūti, that great bodhisattva beings set out sentient beings for the happiness of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings become a sanctuary for the worlds, it is because sentient beings deserve to be offered sanctuary and because [the bodhisattvas] escort them to the citadel of fearlessness. It is in this way, Su­bhūti, that great bodhisattva beings become a sanctuary for the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings act as a protector of the worlds, in this regard, Su­bhūti, great bodhisattva beings behold those sentient beings who are born in the three lower realms, and protect them from those lower realms, establishing them also in the acquisition of calm abiding. It is in this way, Su­bhūti, that great bodhisattva beings act as a protector of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings are worthy to act as a refuge for the worlds, in this regard, Su­bhūti, great bodhisattva beings teach the sacred doctrine that is without support. [F.237.b] That is to say, they do not depend on physical forms, feelings, perceptions, formative predispositions, and consciousness, and they release those sentient beings who have heard this doctrine from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. It is in this way, Su­bhūti, that great bodhisattva beings are worthy to act as a refuge for the worlds. [B22]

“If you ask, Su­bhūti, how great bodhisattva beings act as an ally of the worlds, in this regard, Su­bhūti, great bodhisattva beings teach the sacred doctrine, as follows, to those sentient beings who are skilled in the aspects of the path and to those who have embarked on negative paths: The transcendence of physical forms is always without fear. Similarly, the transcendence of feelings, perceptions, formative predispositions, and consciousness is always without fear. Similarly, the transcendence of the eyes is always without fear. Similarly, the transcendence of the ears, the nose, the tongue, the body, and the mental faculty is always without fear. Similarly, the transcendence of sights is always without fear, and similarly, the transcendence of sounds, odors, tastes, tangibles, and mental phenomena is always without fear. Similarly, the transcendence of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness is always without fear. Similarly, the transcendence of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; [F.238.a] and the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness is always without fear.

“Similarly, the transcendence of fundamental ignorance is always without fear, and in the same vein, the transcendence of [all the other links of dependent origination], up to and including aging and death, is always without fear. Similarly, the transcendence of the applications of mindfulness is always without fear. Similarly, the transcendence of [all other causal attributes], up to and including the noble eightfold path, is always without fear. Similarly, the transcendence of the ten powers of the tathāgatas is always without fear, and in the same vein, the transcendence of [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is always without fear. Similarly, the transcendence of the understanding of all phenomena, the understanding of the aspects of the path, and omniscience is always without fear.

“The transcendence of physical forms is not physical forms. Similarly, the transcendence of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the other aggregates]. Similarly, the transcendence of the eyes is not the eyes. Similarly, the transcendence of the ears, the nose, the tongue, the body, and the mental faculty is not the mental faculty [and the other sense organs]. Similarly, the transcendence of sights is not sights, and similarly, the transcendence of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena [and the other sense objects]. Similarly, the transcendence of the sensory element of the eyes is not the eyes. Similarly, the transcendence of the sensory element of sights and the sensory element of visual consciousness is not the sensory element of visual consciousness [and the other sensory elements of vision]. Similarly, the transcendence of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness is not the sensory element of auditory consciousness [and the other sensory elements of hearing]. [F.238.b] Similarly the transcendence of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; and the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness is not the sensory element of mental consciousness [and the rest].

“Similarly, the transcendence of fundamental ignorance is not fundamental ignorance, and in the same vein, the transcendence of [all the other links of dependent origination], up to and including aging and death, is not aging and death [and the rest]. Similarly, the transcendence of the applications of mindfulness is not the applications of mindfulness, and in the same vein, the transcendence of [all other causal attributes], up to and including the noble eightfold path, is not the noble eightfold path [and the rest]. Similarly, the transcendence of the ten powers of the tathāgatas is not the ten powers of the tathāgatas, and in the same vein, the transcendence of [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is not the eighteen distinct qualities of the buddhas [and the rest]. Similarly, the transcendence of the understanding of all phenomena, the understanding of the aspects of the path, and omniscience is not omniscience [and the rest]. Su­bhūti, all things indeed accord with this transcendence of all things.”

“Reverend Lord! If all things indeed accord with the transcendence of all things, then, Reverend Lord, is it not the case that great bodhisattva beings would not attain manifestly perfect buddhahood with respect to all phenomena? If one were to ask why, Reverend Lord, it is because [F.239.a] in the transcendence of physical forms there is no conceptual notion, and similarly, in the transcendence of feelings, the transcendence of perceptions, the transcendence of formative predispositions, and the transcendence of consciousness there is no conceptual notion; likewise in the transcendence [of all attributes and attainments], up to and including omniscience, there is no conceptual notion that these are physical forms, these are feelings, these are perceptions, these are formative predispositions, these are consciousness, and, in the same vein, that these are [attributes and attainments], up to and including omniscience.”

The Blessed One replied, “It is so, Su­bhūti! It is just as you have said. This, Su­bhūti, is the most difficult task of great bodhisattva beings. Although they indeed ascertain how calm and how profound these phenomena all are, they do not become discouraged, but think, ‘Let us attain manifestly perfect buddhahood with respect to these phenomena! Then, after we have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment in that manner, let us reveal these profound sacred doctrines to sentient beings!’ It is in this way, Su­bhūti, that great bodhisattva beings act as an ally of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings are an island unto the worlds, just as, Su­bhūti, islands consist of land that is confined by water on all sides‍—whether by rivers, lakes, seas, or oceans‍—in the same way, Su­bhūti, physical forms are confined by the limit of past time and the limit of future time. Great bodhisattva beings, after manifestly and perfectly comprehending just that alone, teach the sacred doctrine to sentient beings. Similarly, feelings, perceptions, formative predispositions, and consciousness [F.239.b] are confined by the limit of past time and the limit of future time. Great bodhisattva beings, after manifestly and perfectly comprehending just that alone, teach the sacred doctrine to sentient beings. In the same vein, [all attributes and attainments], up to and including omniscience, are confined by the limit of past time and the limit of future time. Great bodhisattva beings, after manifestly and perfectly comprehending that alone, teach the sacred doctrine to sentient beings.

“Su­bhūti, all things are confined by these delimiting phenomena, comprising the limits of the past and the limits of the future. Su­bhūti, that which confines all things by the limits of the past and the limits of the future is definitively calm and excellent. That is to say, it is also known as emptiness, non-apprehension, the termination of the path, the exhaustion of craving, the non-residual [state], dispassion, cessation, and nirvāṇa. It is in this way, Su­bhūti, that great bodhisattva beings are an island unto the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings act as a torch-bearer and lamp of the worlds, after actually realizing those very truths [imparted] by the lord buddhas, they maintain them just as they are, and also teach them to sentient beings, encouraging sentient beings to maintain them authentically as well, and establishing them securely therein. It is in this way, Su­bhūti, that great bodhisattva beings act as a torch-bearer and lamp of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings act as a helmsman and guide of the worlds, in this regard, Su­bhūti, great bodhisattva beings reveal to sentient beings who have gone astray on mistaken paths, or who are bound for inferior realms, [F.240.a] the sole path by traversing which sentient beings will achieve purification, on which suffering and discomfort will subside, and where sublime attributes368 will be realized, and nirvāṇa actualized. Similarly, after attaining manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, they reveal to sentient beings the sacred doctrine that physical forms neither arise nor cease, and that they are neither defiled nor purified. In the same way, they reveal to sentient beings the sacred doctrine that feelings, perceptions, formative predispositions, and consciousness neither arise nor cease, and that they are neither defiled nor purified. Similarly, they reveal to sentient beings the sacred doctrine that the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and omniscience all neither arise nor cease, and that they are neither defiled nor purified. It is in this way, Su­bhūti, that great bodhisattva beings act as a helmsman and guide of the worlds.

“If you ask, Su­bhūti, how great bodhisattva beings act as a support of the worlds, in this regard, Su­bhūti, when great bodhisattva beings engage in the conduct of a bodhisattva, they attract sentient beings by means of the four attractive qualities of a bodhisattva, namely, generosity, pleasant speech, purposeful activity, and harmony. Then they teach those same sentient beings the sacred doctrine that physical forms have the modality of space. Similarly, they teach the sacred doctrine that feelings, perceptions, formative predispositions, [F.240.b] and consciousness have the modality of space. In the same vein as before, they teach the sacred doctrine that [all attributes and attainments], up to and including omniscience, have the modality of space.

“Moreover, they teach sentient beings the sacred doctrine that future physical forms are emptiness, that they will arise from nowhere, and that they will proceed to nowhere. Similarly, they teach sentient beings the sacred doctrine that future feelings, perceptions and formative predispositions, along with future consciousness, are all emptiness, that they will arise from nowhere, and that they will proceed to nowhere. In the same vein, they teach sentient beings the sacred doctrine that future [attributes and attainments], up to and including omniscience, are all emptiness, that they will arise from nowhere, and that they will proceed to nowhere. It is in this way, Su­bhūti, that great bodhisattva beings act as a support of the worlds. If you ask why, it is because all things have the modality of emptiness, signlessness, and aspirationlessness; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in emptiness, signlessness, and aspirationlessness, going or coming is non-apprehensible. Su­bhūti, all things have the modality of non-conditioning; great bodhisattva beings, too, do not transgress this modality.

“Su­bhūti, in that which neither arises nor ceases, and is neither defiled nor purified, going or coming is non-apprehensible. In the same vein as before, Su­bhūti, all things have a modality that neither arises nor ceases, and is neither defiled nor purified; great bodhisattva beings, too, do not transgress this modality. [F.241.a] Su­bhūti, in things which neither arise nor cease, and are neither defiled nor purified, going or coming is non-apprehensible.

“Su­bhūti, all things have the modality of a magical display, the reflection of the moon in water, a dream, an optical aberration, an echo, and a phantom; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in a magical display, the reflection of the moon in water, a dream, an optical aberration, an echo, and a phantom, going or coming is non-apprehensible.

“Su­bhūti, all things have a modality that is neither diminished nor enhanced; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in a modality that is neither diminished nor enhanced, going or coming is non-apprehensible. Su­bhūti, all things have a modality that does not arise; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in a modality that does not arise, going or coming is non-apprehensible. In the same vein, Su­bhūti, all things have a modality that is neither to be adopted nor to be forsaken, and so forth; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in [a modality] that is neither to be adopted nor to be forsaken, going or coming is non-apprehensible.

“Su­bhūti, all things have a modality of disassociation; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because in [a modality] that is not disassociated, going or coming is non-apprehensible.

“Su­bhūti, all things have a modality that is without a self; great bodhisattva beings, [F.241.b] too, do not transgress this modality. If you ask why, Su­bhūti, it is because in [a modality without] a self, going or coming is non-apprehensible. In the same vein as before, Su­bhūti, all things have a modality free from sentient beings, free from living creatures, free from living organisms, free from lives, free from individuals, free from humankind, free from human beings, free from petitioners, free from instigators, free from actors, free from agents, free from knowers and free from viewers; great bodhisattva beings, too, do not transgress this modality. If you ask why, Su­bhūti, it is because [in this modality] a self never exists, and it is non-apprehensible; similarly, this [modality] is free from sentient beings, living creatures, living organisms, lives, individuals, humankind, human beings, petitioners, instigators, actors, agents, knowers, and viewers, and these are non-apprehensible.

“Moreover, Su­bhūti, all things have a modality that is permanent and impermanent. Similarly, Su­bhūti, all things have a modality that is imbued with happiness and a modality that is imbued with suffering, a modality that is a self and a modality that is not a self, a modality that is empty and a modality that is not empty, a modality that is with signs and a modality that is signless, a modality that has aspirations and a modality that lacks aspirations, a modality that is calm and a modality that is void, a modality that is afflicted and a modality that is purified, a modality that arises and a modality that is non-arising, a modality that ceases and a modality that is unceasing, a modality that is an entity and a modality that is non-entity, and a modality that is attractive and a modality that is unattractive; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, [F.242.a] it is because permanence, happiness, self, and [all those attributes], up to and including attractiveness, never exist and they are non-apprehensible. This being the case, how could they possibly come and go!

“Su­bhūti, all things have the basis of desire, the basis of hatred, and the basis of delusion; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the basis of desire, the basis of hatred, and the basis of delusion never exist and are non-apprehensible. This being the case, how could they possibly come and go?

“Su­bhūti, all things have the basis of the variety of false views; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the basis of the variety of false views never exists and is non-apprehensible. This being the case, how could they possibly come and go?

“Similarly, Su­bhūti, all things have the modality of real nature, they have the modality of the expanse of reality, they have the modality of the finality of existence, they have the modality of sameness, and they have the modality of the inconceivable expanse; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the real nature, the expanse of reality, the finality of existence, sameness, and the inconceivable expanse never exist and they are non-apprehensible. This being the case, how could they possibly come and go?

“Su­bhūti, all things have a modality that is unmoving; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the motion that would enable anything to go or to come does not at all exist and is non-apprehensible.

”Su­bhūti, all things have the modality of physical forms. Similarly, Su­bhūti, all things have the modality of feelings, perceptions, formative predispositions; and consciousness; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because physical forms do not exist and are non-apprehensible. Similarly, feelings, perceptions, [F.242.b] formative predispositions, and consciousness do not exist and are non-apprehensible. This being the case, how could they possibly come and go?

“Similarly, Su­bhūti, all things have the modality of generosity; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because generosity never exists and is non-apprehensible. This being the case, how could there possibly be a transcendent perfection of this generosity? Similarly, Su­bhūti, all things have the modality of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because ethical discipline, tolerance, perseverance, meditative concentration, and wisdom never exist and are non-apprehensible. This being the case, how could there possibly be a transcendent perfection of this ethical discipline, a transcendent perfection of this tolerance, a transcendent perfection of this perseverance, a transcendent perfection of this meditative concentration, and a transcendent perfection of this wisdom?

“Similarly, Su­bhūti, all things have the modality of the emptiness of internal phenomena; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the emptiness of internal phenomena never exists and is non-apprehensible. This being the case, how could they possibly come or go? Similarly, Su­bhūti, all things have the modality of the emptiness of external phenomena, and the modality of the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities; [great bodhisattva beings too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the emptiness of essential nature with respect to non-entities [and the rest] never exist and are non-apprehensible. This being the case, how could they possibly come or go?

“Su­bhūti, all things have the modality of the applications of mindfulness and in the same vein, Su­bhūti, all things have the modality of the [other causal attributes], up to and including the noble eightfold path; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the noble eightfold path [and the rest] never exist and are non-apprehensible. [F.243.a] This being the case, how could they possibly come or go? Similarly, Su­bhūti, all things have the modality of the ten powers of the tathāgatas, and in the same vein, Su­bhūti, all things have the modality of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; [great bodhisattva beings too,] do not transgress this modality. If you ask why, it is because the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, never exist and are non-apprehensible. This being the case, how could they possibly come or go?

“Su­bhūti, all things have the modality of the fruit of entering the stream. Similarly, Su­bhūti, all things have the modality of the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment; [great bodhisattva beings too,] do not transgress this modality. If you ask why, Su­bhūti, it is because the fruit of entering the stream never exists and is non-apprehensible. Similarly, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment do not exist and are non-apprehensible. This being the case, how could they possibly come or go?

“Su­bhūti, all the attributes of the buddhas have the modality of unsurpassed, genuinely perfect enlightenment; [great bodhisattva beings, too,] do not transgress this modality. If you ask why, Su­bhūti, it is because unsurpassed, genuinely perfect enlightenment never exists and is non-apprehensible. This being the case, how could they possibly come or go?”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! Who will have conviction in and concur with this transcendent perfection of wisdom, which is so profound?”

The Blessed One replied, “Su­bhūti, those great bodhisattva beings who formerly worked toward unsurpassed, genuinely perfect enlightenment, [F.243.b] who have maintained purity of conduct in the presence of the genuinely perfect buddhas of the past, who have cultivated the roots of virtuous action, and who have been accepted by a spiritual mentor will have conviction in and concur with this profound transcendent perfection of wisdom.”

“Reverend Lord! What will be the essential nature of the minds of those great bodhisattva beings who have conviction in and concur with this profound transcendent perfection of wisdom? What will be the indications of those great bodhisattva beings? What will be their signs and what will be their forms?”

The Blessed One replied, “Su­bhūti, the essential nature of the minds of those great bodhisattva beings who have conviction in and concur with this profound transcendent perfection of wisdom will be disciplined with respect to desire, hatred, and delusion. Su­bhūti, those great bodhisattva beings who have conviction in and concur with this profound transcendent perfection of wisdom will be free from the indications, signs, and forms of desire, hatred, and delusion.”

“Reverend Lord! What will be the modality of those great bodhisattva beings who have conviction and concur with this profound transcendent perfection of wisdom?”

The Blessed One replied, “Su­bhūti, those great bodhisattva beings who have conviction in and concur with this profound transcendent perfection of wisdom will have the modality of omniscience.”

“Reverend Lord! Those great bodhisattva beings who undertake non-acquisitive cultivation of the transcendent perfection of wisdom [F.244.a] will have the modality of omniscience. Reverend Lord, is this cultivation of the transcendent perfection of wisdom the non-cultivation of all things; and, Reverend Lord, is this non-cultivation of all things indeed the cultivation of the transcendent perfection of wisdom?”369

“In that case, Su­bhūti, with regard to which things is the cultivation of the transcendent perfection of wisdom a non-cultivation?”

“[Reverend Lord], the cultivation of the transcendent perfection of wisdom is the non-cultivation of physical forms, feelings, perceptions, formative predispositions, consciousness, the six inner sense fields, the six outer sense fields, and the eighteen sensory elements. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of a self, sentient beings, living creatures, living organisms, lives, individuals, humankind, human beings, actors, agents, petitioners, instigators, experiencers, experiencing subjects, knowers, and viewers. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of the emptiness of internal phenomena, the emptiness of external phenomena, and of all the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities.

“Similarly, the cultivation of the transcendent perfection of wisdom [F.244.b] is the non-cultivation of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the aspects of the path. In the same vein, the cultivation of the transcendent perfection of wisdom is the non-cultivation of [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of unsurpassed, genuinely perfect enlightenment.”

“The Blessed One then replied, “Su­bhūti, it is so! It is just as you have said. The cultivation of the transcendent perfection of wisdom is the non-cultivation of physical forms. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of feelings, perceptions, formative predispositions, and consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the eyes. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of the ears, the nose, the tongue, the body, and the mental faculty. The cultivation of the transcendent perfection of wisdom is the non-cultivation of sights. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of sounds, odors, tastes, tangibles, and mental phenomena.

“The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the eyes. Similarly, the cultivation of the transcendent perfection of wisdom [F.245.a] is the non-cultivation of the sensory element of sights and the sensory element of visual consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.

“The cultivation of the transcendent perfection of wisdom is the non-cultivation of the applications of mindfulness; in the same vein, the cultivation of the transcendent perfection of wisdom is the non-cultivation of [the other causal attributes], up to and including the noble eightfold path. The cultivation of the transcendent perfection of wisdom is the non-cultivation of the ten powers of the tathāgatas; in the same vein, the cultivation of the transcendent perfection of wisdom is the non-cultivation of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, the cultivation of the transcendent perfection of wisdom is the non-cultivation of the understanding of all phenomena and the understanding of the aspects of the path.”

Then the Blessed One further addressed the venerable Su­bhūti as follows: “Su­bhūti! [F.245.b] In terms of this profound transcendent perfection of wisdom, those bodhisattvas of irreversible realization should investigate the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, the transcendent perfection of wisdom, and, in the same vein, [all the other attributes and attainments], up to and including omniscience.

“Some great bodhisattva beings are not fixated on this profound transcendent perfection of wisdom; similarly, they are not fixated on the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. In the same vein, they are not fixated on [attributes and attainments], up to and including omniscience.

“Some great bodhisattva beings, when they practice this profound transcendent perfection of wisdom, comprehend that the words spoken by others are pointless and contrary to the truth. They will not proceed through faith in others, and they will not be captivated by desire, hatred, delusion, or by the mind with its [five aspects of] concomitance,370 and its afflicted mental states. Some great bodhisattva beings, when they practice this profound transcendent perfection of wisdom, will not be separated from the transcendent perfection of generosity, and they will not be separated from the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Some great bodhisattva beings, when they practice this profound transcendent perfection of wisdom, will not be afraid and terrified, they will not grow fearful, and they will not be cowed and intimidated when they hear this profound transcendent perfection of wisdom. [F.246.a] Their minds will not be averted from the unsurpassed, genuinely perfect enlightenment, they will delight in hearing this profound transcendent perfection of wisdom, and having studied it, they will retain it, hold it, master it and be attentive to it in the appropriate manner.”

“Similarly, you should know that when these great bodhisattva beings are successful in their practice, their [realization] will be irreversible. Those same great bodhisattva beings in their former lives, too, will have studied this profound transcendent perfection of wisdom, asked questions and counter-questions about it, retained it, mastered it, and been attentive to it in the appropriate manner. If you ask why, it is because, when those great bodhisattva beings hold this profound transcendent perfection of wisdom, they will not be afraid and terrified, they will not grow fearful, and they will not be cowed and intimidated. Their minds will not be averted from the unsurpassed, genuinely perfect enlightenment, in addition to which they will hold, retain, master and be attentive in the appropriate manner to this profound transcendent perfection of wisdom.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How, when maintaining this profound transcendent perfection of wisdom, should those great bodhisattva beings practice this transcendent perfection of wisdom‍—those who will not be afraid and terrified, who will not grow fearful, who will not be cowed and intimidated, whose minds will not be averted from the unsurpassed, genuinely perfect enlightenment, and who additionally will hold and be attentive in the appropriate manner, and so forth, to this profound transcendent perfection of wisdom?”

The Blessed One [F.246.b] replied, “They should conduct themselves with their minds intent on omniscience.”

“How should their minds be intent on omniscience?”

The Blessed One replied, “They should conduct themselves with their minds intent on emptiness, and similarly, with their minds intent on signlessness and aspirationlessness. Similarly, they should practice this profound transcendent perfection of wisdom with their minds intent on the real nature, and likewise with their minds intent on the [unaltered] real nature,371 intent on the expanse of reality, intent on the finality of existence, and intent on the sameness of [all] things, intent on the inconceivable expanse, and similarly, with their minds intent on [the similes of] a magical display, a mirage, the moon’s reflection in water, a dream, an optical aberration, an echo, and a phantom.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! When those great bodhisattva beings practice this profound transcendent perfection of wisdom with their minds intent on emptiness, signlessness, and aspirationlessness, and in the same vein, when they practice this profound transcendent perfection of wisdom with their minds intent on [the similes of] magical display, mirage, moon’s reflection in water, dream, optical aberration, echo, phantom [and so forth], Reverend Lord, do those great bodhisattva beings engage with physical forms, [F.247.a] or similarly, do they engage with feelings, perceptions, formative predispositions, and consciousness? In the same vein, do they engage with [all attributes and attainments], up to and including omniscience?”

The Blessed One replied, “Su­bhūti, those great bodhisattva beings who practice this profound transcendent perfection of wisdom do not engage with physical forms, and they do not engage with feelings, perceptions, formative predispositions, and consciousness. In the same vein, Su­bhūti, those great bodhisattva beings who practice this profound transcendent perfection of wisdom do not engage with [any attributes and attainments], up to and including omniscience. Su­bhūti, this omniscience has not been created by anyone, nor has it been transformed. It has not come from anywhere and it will not go anywhere. It does not abide in anything, nor does it abide in any place, nor does it abide in any direction. Therein neither number nor calculations are apprehensible, and there is no one indeed who can attain manifestly perfect buddhahood with respect to that in which number and calculations are non-apprehensible!

“Manifestly perfect buddhahood cannot be attained by means of physical forms, feelings, perceptions, formative predispositions, consciousness, generosity, ethical discipline, tolerance, perseverance, meditative concentration, or wisdom, or, in the same vein, even by means of [all attributes and attainments], up to and including the gnosis of omniscience. If you ask why, it is because the nature of physical forms is omniscience, and similarly, the nature of feelings, perceptions, formative predispositions, and consciousness is omniscience. If you ask why, Su­bhūti, it is because the real nature of physical forms [F.247.b] and the real nature of omniscience are one and the same real nature. Similarly, the real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of omniscience, are one and the same real nature. Similarly, the real nature of omniscience, along with the real nature of the understanding of the aspects of the path and [the real nature] of the understanding of all phenomena, are all one and the same real nature.”