The Transcendent Perfection of Wisdom in Ten Thousand Lines
Non-acceptance and Non-rejection

Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form scattered divine sandalwood powders, incense, palm leaf powders, divine blue lotuses, night lotuses, and white lotuses toward the Lord Buddha. Coming into the presence of the Blessed One, they prostrated with their heads at his feet, and took their place to one side. Having taken their place to one side, those gods then said to the Blessed One, “Reverend Lord! This profound transcendent perfection of wisdom is hard to realize, it cannot be scrutinized, it is not within the range of sophistry, and it may be known by the wise and by those who are skilled in investigating subtle quiescence. Reverend Lord, the enlightenment of the lord buddhas revealed in this profound transcendent perfection of wisdom is incompatible with all mundane [phenomena].

“Thus, physical forms are themselves omniscience, and [F.248.a] omniscience is physical forms. Similarly, feelings, and likewise of perceptions, formative predispositions, and consciousness are themselves omniscience, and omniscience is consciousness [and the other aggregates]. For the real nature of physical forms, and similarly the real nature of feelings, perceptions, formative predispositions, and consciousness is one and the same real nature as the real nature of omniscience. They are not two but indivisible.

“Thus, the eyes are themselves omniscience, and omniscience is the eyes. Similarly, the ears, nose, tongue, body, and mental faculty are themselves omniscience, and omniscience is the mental faculty [and the aforementioned sense organs]. For the real nature of the eyes is one and the same real nature as the real nature of omniscience. They are not two but indivisible. Similarly, the real nature of the ears, nose, tongue, body, and mental faculty is one and the same real nature as the real nature of omniscience. They are not two but indivisible.

“Thus, sights are themselves is omniscience, and omniscience is sights. Similarly, sounds, odors, tastes, tangibles, and mental phenomena are themselves omniscience, and omniscience is mental phenomena [and the aforementioned sense objects]. For the real nature of sights is one and the same real nature [F.248.b] as the real nature of omniscience. They are not two but indivisible.

“Similarly, the sensory element of the eyes is itself omniscience, and omniscience is the sensory element of the eyes. For the real nature of the [sensory element of] the eyes is one and the same real nature as the real nature of omniscience. They are not two but indivisible. Likewise, the sensory element of sights, the sensory element of visual consciousness, the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of tangibles, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness are themselves omniscience, and omniscience is the sensory element of mental consciousness [and the rest]. For the real nature of mental consciousness [and the rest] is one and the same real nature as the real nature of omniscience. They are not two but indivisible.

“Similarly, the applications of mindfulness are themselves omniscience, and omniscience is the applications of mindfulness. Similarly, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and, in the same vein, the noble eightfold path [F.249.a] are themselves omniscience, and omniscience is the noble eightfold path, [and so forth]. For the real nature of the noble eightfold path [and so forth] is one and the same real nature as the real nature of omniscience. They are not two but indivisible.

“Similarly, the ten powers of the tathāgatas are themselves omniscience, and omniscience is the ten powers of the tathāgatas, and so on in the same vein. For the real nature of [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is one and the same real nature as the real nature of omniscience. They are not two but indivisible.”

The Blessed One then addressed those gods as follows: “O gods, it is so! It is just as you have said. Physical forms are themselves omniscience, and omniscience is physical forms. Similarly, feelings and likewise of perceptions, formative predispositions, and consciousness are themselves omniscience, and omniscience is consciousness [and the aforementioned aggregates]. For the real nature of physical forms is one and the same real nature as the real nature of omniscience. They are not two but indivisible. Similarly, the real nature of feelings, perceptions, formative predispositions, and consciousness is one and the same real nature as the real nature of omniscience. They are not two but indivisible, and so on in the same vein. [F.249.b] The real nature of [all causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is one and the same real nature as the real nature of omniscience. They are not two but indivisible.

“O gods! The mind of the tathāgatas who genuinely consider this objective is one that is inclined toward carefree inaction,373 and not toward the teaching of the sacred doctrine. If you ask why, O gods, it is because this doctrine is profound, hard to discern, and hard to realize; it cannot be scrutinized and it may be known by the wise and by those skilled in subtle investigation. This being the case, the enlightenment of the lord buddhas, revealed in this profound transcendent perfection of wisdom, is incompatible with all mundane [activities]. Manifestly perfect buddhahood has not been attained by anyone. Manifestly perfect buddhahood has not been attained from any quarter.374 Manifestly perfect buddhahood has not been attained anywhere. O gods, this is the profundity of all things, in which the habitual ideas of duality do not at all exist.

“O gods! This doctrine is profound owing to the profundity of space. Similarly, O gods, this doctrine is profound owing to the profundity of real nature, owing to the profundity of the expanse of reality, owing to the profundity of the finality of existence, owing to the profundity of the inconceivable expanse, owing to the profundity of the limitless and infinite [reality], owing to the profundity of non-motion, and owing to the profundity of non-arising, non-cessation, non-affliction, and non-purification.

“Similarly, O gods, this doctrine is profound owing to the profundity of the self, and owing to the profundity of viewers, knowers, and so forth. Similarly, O gods, this doctrine is profound owing to the profundity of physical forms, and similarly this doctrine is profound owing to the profundity of feelings, perceptions, formative predispositions, [F.250.a] and consciousness. Similarly, O gods, this doctrine is profound owing to the profundity of the eyes. Similarly, O gods, this doctrine is profound owing to the profundity of the ears, the nose, the tongue, the body, and the mental faculty. O gods, this doctrine is profound owing to the profundity of sights, and similarly, O gods, this doctrine is profound owing to the profundity of sounds, odors, tastes, tangibles, and mental phenomena. Similarly, O gods, this doctrine is profound owing to the profundity of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness. O gods, this doctrine is profound owing to the profundity of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness. Similarly, O gods, this doctrine is profound owing to the profundity of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness. Similarly, O gods, this doctrine is profound owing to the profundity of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness. O gods, this doctrine is profound owing to the profundity of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness. O gods, this doctrine is profound owing to the profundity of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.

“Similarly, O gods, this doctrine is profound owing to the profundity 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, O gods, this doctrine is profound owing to the profundity of the emptiness of internal phenomena, and owing to the profundity of the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.250.b] the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities.

“Similarly, O gods, this doctrine is profound owing to the profundity of the applications of mindfulness, and likewise owing to the profundity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Similarly, O gods, this doctrine is profound owing to the profundity of the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and owing to the [attainments], up to and including omniscience.”

Then the gods said to the Blessed One, “O, the Blessed One has revealed this sacred doctrine which is incompatible with mundane things. If one were to ask why, Reverend Lord, it is because this doctrine has not been revealed so that physical forms might be grasped or not grasped. It has not been revealed so that feelings, perceptions, formative predispositions, and consciousness might be grasped or not grasped. Similarly, it has not been revealed so that they eyes might be grasped or not grasped. Similarly, it has not been revealed so that the ears, nose, tongue, body, and mental faculty might be grasped or not grasped. It has not been revealed so that sights might be grasped or not grasped. Similarly, it has not been revealed so that sounds, odors, tastes, tangibles, and mental phenomena might be grasped or not grasped. [F.251.a] Similarly, it has not been revealed so that the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the body, the sensory element of tangibles and the sensory element of tactile consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness might be grasped or not grasped.

“Similarly, it has not been revealed so that the transcendent perfection of generosity might be grasped or not grasped, and it has not been revealed so that 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 might be grasped or not grasped.

“Similarly, it has not been revealed so that the emptiness of internal phenomena might be grasped or not grasped, and it has not been revealed so that the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, [F.251.b] the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities might be grasped or not grasped.

“Similarly, it has not been revealed so that the applications of mindfulness might be grasped or not grasped, and it has not been revealed so that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path might be grasped or not grasped. Similarly, it has not been revealed so that the ten powers of the tathāgatas might be grasped or not grasped, and in the same vein, it has not been revealed so that [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, might be grasped or not grasped. Similarly, Reverend Lord, this doctrine has not been revealed so 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 might be grasped or not grasped.

“Reverend Lord, the world indulges in notions of ‘I’ and ‘mine,’ saying ‘I identify with physical forms.’375 Similarly, ‘I identify with feelings. I identify with perceptions. I identify with formative predispositions.’ ‘I possess formative predispositions.’ ‘I identify with consciousness.’ Similarly, ‘I identify with the eyes.’ ‘I possess eyes.’ ‘I identify with the ears.’ ‘I possess ears,’ and so with the nose, the tongue, the body, and the mental faculty. Similarly, ‘I identify with sights, and likewise with sounds, odors, tastes, and tangibles.’ ‘I identify with mental phenomena.’ ‘I possess mental phenomena, [F.252.a] and the same goes also for the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness.’

“Similarly, ‘I identify with 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; the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.’ ‘I possess [the sensory elements up to that of] mental consciousness.’

“Similarly, ‘I identify with the transcendent perfection of generosity. I possess the transcendent perfection of generosity.’376 Similarly, ‘I identify with the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration,’ and so on, down to ‘I possess the transcendent perfection of wisdom.’ Similarly, ‘I possess the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, and the emptiness of essential nature. I identify with the emptiness of the essential nature of non-entities. I possess the emptiness of the essential nature of non-entities [and the rest].’

“Similarly, [the world indulges in notions of ‘I’ and ‘mine,’ saying] ‘I identify with the applications of mindfulness. I possess the applications of mindfulness.’ Similarly, ‘I identify with the correct exertions, the supports for miraculous ability, the faculties, [F.252.b] the powers, the branches of enlightenment, and the noble eightfold path.’ Similarly, ‘I identify with the ten powers of the tathāgatas,’ and so on in the same vein, down to ‘I possess the eighteen distinct qualities of the buddhas,’ and so forth. Similarly, ‘I identify with the fruit of entering the stream. I possess the fruit of entering the stream. I identify with the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. I identify with individual enlightenment. I identify with omniscience. I possess omniscience.’” [B23] The

Blessed One then addressed those gods as follows: “It is so, O gods! It is just as you have said. O gods! This sacred doctrine has not been revealed so that physical forms might be grasped or not grasped. It has not been revealed so that feelings, perceptions, formative predispositions, and consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the eyes might be grasped or not grasped. Similarly, it has not been revealed so that the ears, nose, tongue, body, and mental faculty might be grasped or not grasped. It has not been revealed so that sights might be grasped or not grasped. Similarly, it has not been revealed so that sounds, odors, tastes, tangibles, and mental phenomena might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness might be grasped or not grasped. Similarly, it has not been revealed so that the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness [F.253.a] might be grasped or not grasped. It has not been revealed so that the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness might be grasped or not grasped. It has not been revealed so that the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness might be grasped or not grasped. It has not been revealed so that the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness might be grasped or not grasped. It has not been revealed so that the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness might be grasped or not grasped.

“Similarly, it has not been revealed so that 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 might be grasped or not grasped. Similarly, it has not been revealed so that the emptiness of internal phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities might be grasped or not grasped.

“Similarly, it has not been revealed so that the applications of mindfulness might be grasped or not grasped, and likewise it has not been revealed so that the correct exertions, the supports for miraculous ability, the faculties, the powers, [F.253.b] the branches of enlightenment, and the noble eightfold path might be grasped or not grasped. Similarly, it has not been revealed so that the ten powers of the tathāgatas might be grasped or not grasped, and in the same vein, it has not been revealed so that [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, might be grasped or not grasped. O gods! This sacred doctrine has not been revealed so 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, and individual enlightenment might be grasped or not grasped. In the same vein, it has not been revealed so that omniscience might be grasped or not grasped.

“O gods! Those persons who practice in order that they might grasp or reject physical forms, and similarly, who practice in order that they might grasp or reject feelings, perceptions, formative predispositions, and consciousness cannot cultivate the transcendent perfection of wisdom. They cannot cultivate the transcendent perfection of generosity, and similarly, they cannot cultivate 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, those who practice in order that they might grasp or reject the eyes; and similarly, who practice in order that they might grasp or reject the ears, nose, tongue, body, and mental faculty; and similarly, who practice in order that they might grasp or reject sights, sounds, odors, tastes, tangibles, and mental phenomena; and similarly, who practice in order that they might grasp or reject the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness; [F.254.a] and similarly, who practice in order that they might grasp or reject the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of tangibles, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness; and similarly, those who practice in order that they might grasp or reject 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; and similarly, those who practice in order that they might grasp or reject the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities; and similarly, those who practice in order that they might grasp or reject the applications of mindfulness, and likewise the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; and similarly, those who practice in order that they might grasp or reject the ten powers of the tathāgatas, [F.254.b] and in the same vein, those who practice in order that they might grasp or reject [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas‍—none of these can cultivate the four applications of mindfulness. Similarly, all of these cannot cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, and the branches of enlightenment. They cannot cultivate the noble eightfold path. Similarly, they cannot cultivate the ten powers of the tathāgatas, and in the same vein, they cannot cultivate [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They cannot cultivate [the attainments], up to and including omniscience.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! This sacred doctrine is compatible with all things. If one were to ask how this sacred doctrine is compatible with all things, this sacred doctrine is compatible with the transcendent perfection of wisdom. This sacred doctrine is compatible with the transcendent perfection of meditative concentration. Similarly, this sacred doctrine is compatible with the transcendent perfection of perseverance. This sacred doctrine is compatible with the transcendent perfection of tolerance. This sacred doctrine is compatible with the transcendent perfection of ethical discipline. This sacred doctrine is compatible with the transcendent perfection of generosity. This sacred doctrine is compatible with the emptiness of internal phenomena. This sacred doctrine is compatible with [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities. This sacred doctrine is compatible with the applications of mindfulness. This sacred doctrine is compatible with [the other causal attributes], up to and including the noble eightfold path. Similarly, this sacred doctrine is compatible with the ten powers of the tathāgatas; in the same vein, this sacred doctrine is compatible with [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. [F.255.a] Similarly, this sacred doctrine is compatible with the fruit of entering the stream. This sacred doctrine is compatible with the fruit of being tied to one more rebirth. This sacred doctrine is compatible with the fruit of no longer being subject to rebirth. This sacred doctrine is compatible with the fruit of arhatship. This sacred doctrine is compatible with the fruit of individual enlightenment. This sacred doctrine is compatible with omniscience.

“Nowhere is this sacred doctrine obstructed. If you ask how it is unobstructed, it is unobstructed with regard to physical forms. Similarly, it is unobstructed with regard to feelings, perceptions, formative predispositions, and consciousness. In the same vein, Reverend Lord, it has the defining characteristic of being unobstructed with regard [to all phenomena, causal and fruitional attributes, and attainments], up to and including omniscience, owing to its sameness with space; and similarly, owing to its sameness with the abiding nature of all things, the finality of existence, and the inconceivable expanse; and similarly, owing to its sameness with emptiness, signlessness, and aspirationlessness; and owing to its sameness with non-arising, non-cessation, non-affliction, and non-purification.

“Reverend Lord! This sacred doctrine is non-arising, owing to the non-apprehension of the arising of physical forms, and similarly, owing to the non-apprehension of the arising of feelings, perceptions, formative predispositions, and consciousness, and in the same vein, owing to the non-apprehension of the arising of [all other attributes and attainments], up to and including omniscience.

“Reverend Lord! This sacred doctrine is groundless, owing to the non-apprehension of the ground of physical forms, and similarly, owing to the non-apprehension of the ground of feelings, perceptions, formative predispositions, and consciousness, [F.255.b] and in the same vein, owing to the imperceptbility of the ground of [all other attributes and attainments], up to and including omniscience.”

Then, the gods inhabiting the world system of desire and those inhabiting the world system of form said to the Blessed One, “Reverend Lord! The śrāvaka Elder Su­bhūti is the emulator of the Blessed One. If one were to ask why, Reverend Lord, it is because whatever the Elder Su­bhūti is teaching, he demonstrates that all things are endowed with emptiness and that they are connected to emptiness.”

Then the venerable Su­bhūti addressed the gods as follows: “O gods! When you say that the śrāvaka Elder Su­bhūti is the emulator of the Blessed One, [this implies that] the Elder Su­bhūti is the emulator of the Tathā­gata because he is an emulator of something. If the Elder Su­bhūti is the emulator of the Tathā­gata because he is the emulator of the real nature, since the real nature arises from nowhere, and departs for nowhere, so the real nature of the Elder Su­bhūti also arises from nowhere and departs for nowhere, in which case the Elder Su­bhūti is indeed the emulator of the Tathā­gata.

“The real nature of the Tathā­gata is also the real nature of all things. The real nature of all things is also the real nature of the Tathā­gata. Yet, the real nature of the Tathā­gata is without real nature, in which case, too, the Elder Su­bhūti is the emulator of the Tathā­gata. That which is the real nature of the Tathā­gata is also the real nature of the Elder Su­bhūti, [F.256.a] in which case, too, the Elder Su­bhūti is the emulator of the Tathā­gata.

“Just as the real nature of the Tathā­gata is unobstructed in all respects, the real nature of all things is also unobstructed in all respects. The real nature of the Tathā­gata and the real nature of all things is one and the same real nature. They are not two but indivisible.

“This real nature is uncreated. It is never not the real nature, for which reason it always is the real nature. Therefore they are not two but indivisible. In this case, too, the Elder Su­bhūti is the emulator of the Tathā­gata.

“Just as the real nature of the Tathā­gata is undifferentiated, non-particular, and without duality, in the same way the Elder Su­bhūti is the emulator of the Tathā­gata. The real nature of the Tathā­gata is not distinct from the real nature of all things. It is never not the real nature. In this case, too, the Elder Su­bhūti is undifferentiated and therefore he is the emulator of the Tathā­gata.

“The real nature of the Tathā­gata is not the past, it is not the future, and it is not the present. Similarly, the real nature of all things is also not the past, not the future, and not the present. In this case, too, the Elder Su­bhūti is said to be the emulator of the Tathā­gata. The real nature of the past is the real nature of the Tathā­gata, and the real nature of the Tathā­gata is the real nature of the past. The real nature of the future is the real nature of the Tathā­gata, and the real nature of the Tathā­gata is the real nature of the future. The real nature of the present is the real nature of the Tathā­gata, [F.256.b] and the real nature of the Tathā­gata is the real nature of the present. The real nature of the past, future, and present and the real nature of the Tathā­gata are one and the same real nature. They are not two but indivisible.

“Similarly, the real nature of physical forms and the real nature of the Tathā­gata, and likewise the real nature of feelings, perceptions, formative predispositions, and consciousness and the real nature of the Tathā­gata, are one and the same real nature. They are not two but indivisible.

“Similarly, the real nature of the self and so on, up to and including the real nature of the knower and the viewer, and the real nature of the Tathā­gata [are one and the same] real nature. They are not two but indivisible.

“Similarly, the real nature of the transcendent perfection of generosity and the real nature of the Tathā­gata, and similarly, the real nature [of the other transcendent perfections], up to and including the transcendent perfection of wisdom, and the real nature of the Tathā­gata, are one and the same real nature. They are not two but indivisible.

“Similarly, the real nature of the applications of mindfulness and the real nature of the Tathā­gata, and similarly, the real nature of [all causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and the real nature of the Tathā­gata, are one and the same real nature. They are not two but indivisible.

“Similarly, the real nature of the fruit of entering the stream and the real nature of the Tathā­gata, and in the same vein, [F.257.a] the real nature of [the other attainments], up to and including omniscience, and the real nature of the Tathā­gata, are one and the same real nature. They are not two but indivisible.

“O gods! This is the real nature of all things, through which great bodhisattva beings, after attaining manifestly perfect buddhahood with regard to the real nature, acquire the title ‘tathāgata, arhat, genuinely perfect buddha.’”

When Su­bhūti had delivered the exegesis of this chapter on the real nature, the mighty earth of the world systems of the great trichiliocosm quaked, quaked more intensely, and quaked with utmost intensity; it shook, shook more intensely, and shook with utmost intensity; it vibrated, vibrated more intensely, and vibrated with utmost intensity; and it did so in six ways, namely, when the eastern side was ascendant the western side was low, when the western side was ascendant the eastern side was low, when the southern side was ascendant the northern side was low, when the northern side was ascendant the southern side was low, when their extremes were ascendant their center was low, and when the center was ascendant the extremes were low.

Then the gods inhabiting the world system of desire and the gods inhabiting the world system of form scattered, scattered more vigorously, and scattered with utmost vigor divine sandalwood powders, divine incense, palm leaf powders, divine blue lotuses, divine day lotuses, night lotuses, and white lotuses toward the Lord Śākyamuni and the Elder Su­bhūti, and said, “It is wonderful that this Elder Su­bhūti is an emulator of the Tathā­gata, being endowed with the real nature of the Tathā­gata!”

Then the venerable Su­bhūti, picking up the thread of this conversation, addressed the gods as follows: “O gods! The Elder Su­bhūti does not emulate physical forms. He does not emulate the real nature of physical forms. [F.257.b] He does not emulate feelings, perceptions, formative predispositions, and consciousness. He does not emulate the real nature of consciousness [and the aforementioned aggregates]. He does not emulate anything other than consciousness [and the aforementioned aggregates]. He does not emulate anything other than the real nature of consciousness [and the aforementioned aggregates]. In the same vein, he does not emulate [any other attributes and attainments], up to and including omniscience. He does not emulate the real nature of omniscience. He does not emulate anything other than omniscience. He does not emulate anything other than the real nature of omniscience. He does not emulate unconditioned phenomena. Nor does he emulate the real nature of unconditioned phenomena. He does not emulate anything other than unconditioned phenomena. He does not emulate anything other than the real nature of unconditioned phenomena. If you ask why, O gods, it is because all those things which one might emulate, from which emulation might arise, and into which emulation might subside, are non-existent and non-apprehensible.”

Thereupon the venerable Śāradvatī­putra said to the Blessed One, “Reverend Lord! This real nature of all things, the unmistaken real nature, the abiding nature of all things, the maturity of all things, is profound! Therein physical forms, omniscience and the real nature are non-apprehensible!”

The Blessed One replied, “Śāradvatī­putra, it is so! It is just as you have said. This real nature of all things, the unmistaken real nature, the abiding nature of all things, the maturity of all things, is profound. Therein physical forms and the real nature of physical forms are non-apprehensible. Therein, feelings, perceptions, formative predispositions and consciousness, and the real nature of consciousness [and the aforementioned aggregates], are non-apprehensible. In the same vein, [other attributes and attainments], up to and including omniscience, [F.258.a] and the real nature of omniscience [and the rest], are non-apprehensible. If you ask why, Śāradvatī­putra, it is because when even physical forms are themselves non-apprehensible in the real nature, how could one possibly apprehend the real nature of physical forms? Similarly, when even feelings, perceptions, formative predispositions, and consciousness are themselves non-apprehensible, how could one possibly apprehend the real nature of consciousness [and the aforementioned aggregates]? In the same vein, when [even other attributes and attainments themselves], up to and including omniscience, are non-apprehensible, how could one possibly apprehend the real nature of omniscience [and the rest]?”

While this exegesis on the real nature was being delivered, the minds of twelve thousand fully ordained monks were liberated from contaminants, without further grasping [that would lead to subsequent rebirth]. Five hundred fully ordained nuns cultivated the eye of the sacred doctrine, unsullied and untainted with respect to all things. Five thousand gods and humans accepted that phenomena are non-arising. The minds of sixty great bodhisattva beings were also liberated from contaminants, without further grasping [that would lead to subsequent rebirth].

Then the Blessed One addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra! These great bodhisattva beings have venerated five hundred buddhas, and they have made offerings to all the tathāgatas. They have become renunciants, maintained ethical discipline, cultivated tolerance, undertaken perseverance, and achieved meditative concentration, and yet, Śāradvatī­putra, these great bodhisattva beings have not been favored by the transcendent perfection of wisdom, and they are without skill in means. For these reasons, they have diverse perceptions and different modes of conduct, harboring notions such as, ‘This is a gift,’ and similarly, ‘This is the giver, and this is the recipient. Gifts should be offered to this recipient.’ Likewise, ‘This is ethical discipline. [F.258.b] I possess such ethical discipline. I should maintain such ethical discipline.’ Likewise, ‘This is tolerance. I possess such tolerance. I should cultivate such tolerance.’ Likewise, ‘This is perseverance. I possess such perseverance. I should undertake such perseverance.’ Likewise, ‘These are the meditative concentrations. I possess such meditative concentrations. I should be absorbed in such meditative concentrations.’ Without being favored by the transcendent perfection of wisdom and without being favored by skill in means, these bodhisattvas give gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, and become absorbed in meditative concentration. They have not attained the non-differentiation of perception377 which works toward the maturity of the bodhisattvas. They have not entered into the maturity of the bodhisattvas, but have merely entered the stream and similarly attained [the other fruits], up to and including arhatship. Furthermore, Śāradvatī­putra, although the path of enlightenment followed by those great bodhisattva beings does possess the [three] gateways to liberation‍—emptiness, signlessness and aspirationlessness‍—they are still not favored by wisdom and by skill in means, for which reasons, after they have actualized the finality of existence, they will become śrāvakas or pratyekabuddhas.”

The venerable Śāradvatī­putra then asked the Blessed One, “Reverend Lord! Why is it that those persons who follow the vehicles of the śrāvakas or the pratyekabuddhas [F.259.a] cultivate the nature of things that is emptiness, signlessness, and aspirationlessness, but, without being favored by the transcendent perfection of wisdom and without skill in means, merely actualize the finality of existence and become śrāvakas or pratyekabuddhas, whereas great bodhisattva beings who also cultivate the nature of things that is emptiness, signlessness, and aspirationlessness are favored by the transcendent perfection of wisdom and are endowed with skill in means, in consequence of which they actualize the finality of existence, and attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?”

The Blessed One then replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, in this regard, there are some persons whose minds are without omniscience, who have not been favored by the transcendent perfection of wisdom, and who are without skill in means, and who, when cultivating the nature of things that is emptiness, signlessness, and aspirationlessness become śrāvakas or pratyekabuddhas. Again, Śāradvatī­putra, there are great bodhisattva beings whose minds are not without omniscience, who have been favored by the transcendent perfection of wisdom, and who are not without skill in means, and who consequently have actualized great compassion, and who, when cultivating the nature of things that is emptiness, signlessness, and aspirationlessness, enter into the maturity of the bodhisattvas and attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. For example, Śāradvatī­putra, suppose there were a wingless bird with a body one hundred fathoms or three hundred fathoms in size dwelling amidst the gods of the Trāyastriṃśa realm, which considered migrating from there to this Jambu­dvīpa, [F.259.b] thinking, ‘I should dwell in Jambu­dvīpa!’ and having set out had second thoughts on the way down, wishing, ‘Now I should stay among the gods of the Trāyastriṃśa realm, without descending to Jambu­dvīpa!’ do you think, Śāradvatī­putra, that this wingless bird would be able to resettle among the gods of the Trāyastriṃśa realm?”

“No, Reverend Lord!”

The Blessed One replied, “Again, Śāradvatī­putra, suppose this wingless bird while descending from there were to think, ‘O! May I land in Jambu­dvīpa without being wounded or injured!’ do you think, Śāradvatī­putra, that this wingless bird would land in Jambu­dvīpa without being wounded or injured?”

“No, Reverend Lord! It would descend to Jambu­dvīpa absolutely wounded and injured, and die or experience mortal sufferings. If one were to ask why, Reverend Lord, it is because this is just what would happen to any bird whatsoever, with a large body and no wings, falling from on high.”

The Blessed One replied, “It is so, Śāradvatī­putra! It is just as you have said. Similarly, Śāradvatī­putra, when persons who follow the vehicle of the bodhisattvas, even after dispensing generosity, and similarly maintaining their ethical discipline, cultivating tolerance, undertaking perseverance, achieving meditative concentration, and cultivating wisdom over many eons, then cultivate the nature of things that is emptiness, signlessness, and aspirationlessness while lacking the transcendent perfection of wisdom and lacking skill in means, they will actualize the finality of existence and then descend to the level of the śrāvakas or the level of the pratyekabuddhas. [F.260.a] If you ask why, it is because the minds of those persons who follow the vehicle of the bodhisattvas are without omniscience. When they meditate on these things over many eons, dispensing generosity, and similarly maintaining their ethical discipline, cultivating tolerance, undertaking perseverance, achieving meditative concentration, and cultivating wisdom, inasmuch as they are not favored by the transcendent perfection of wisdom and are without skill in means, they will descend to the levels of the śrāvakas or pratyekabuddhas.

“Moreover, Śāradvatī­putra, when persons who follow the vehicle of the bodhisattvas consider, conceptualize, and grasp the meditative stabilities of the lord buddhas of the past, future, and present, as well as their wisdom, ethical discipline, liberation, and their perception of liberating gnosis, even though they meditate, they will not understand even a fraction of the ethical discipline of the tathāgatas. Similarly, they will not understand even a fraction of the liberation of the tathāgatas, or of their liberating gnosis. Also, while they lack understanding and perception, they will hear talk about the path of enlightenment, regarding the nature of things that is emptiness, signlessness, and aspirationlessness. They will be attentive to that talk, conceptualize it, and having done so, they will even dedicate this toward unsurpassed, genuinely perfect enlightenment. Those persons who follow the vehicle of the bodhisattvas, making such dedications, will settle into the levels of the śrāvakas or pratyekabuddhas. If you ask why, Śāradvatī­putra, it is because those who have not been favored by the transcendent perfection of wisdom and are without skill in means will incur this very outcome.

“Śāradvatī­putra, great bodhisattva beings who, [F.260.b] from the time when they first began to set their mind on enlightenment, dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, and are absorbed in meditative concentration, without being separated from the mental cultivation of omniscience, will not be without the transcendent perfection of wisdom and skill in means. Consequently, they will not conceptualize the ethical discipline of the lord buddhas of the past, future, and present, nor their meditative stability, wisdom, liberation, and perception of liberating gnosis. They will not conceptualize the meditative stability of emptiness. They will not conceptualize the meditative stability of signlessness or the meditative stability of aspirationlessness. One should know that they are approaching unsurpassed, genuinely perfect enlightenment. If you ask why, it is because even though those great bodhisattva beings may have dispensed generosity from the time when they first began to set their mind on enlightenment, they have not conceptualized it. Even though they may have maintained ethical discipline, they have not conceptualized it. Even though they may have cultivated tolerance, they have not conceptualized it. Even though they may have undertaken perseverance, they have not conceptualized it. Even though they may have become absorbed in meditative concentration, they have not conceptualized it. Even though they may have cultivated wisdom, they have not conceptualized it. Indeed, they have not conceptualized the ethical discipline of the lord buddhas of the past, future, and present, nor their meditative stability, wisdom, liberation, or perception of liberating gnosis. Śāradvatī­putra, those who, with a mind free from conceptualization, dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and, in the same vein, practice in accordance with omniscience, are skilled in the means of great bodhisattva beings.”

[Śāradvatī­putra] then said, [F.261.a] “As I understand the meaning of the words spoken by the Blessed One, there is no doubt that those great bodhisattva beings who, from the time when they first began to set their mind on enlightenment, have not been without the transcendent perfection of wisdom and skill in means, will attain unsurpassed, genuinely perfect enlightenment. If one were to ask why, Reverend Lord, it is because those great bodhisattva beings, from the time when they first began to set their mind on enlightenment, have never apprehended anything which would attain manifestly perfect buddhahood, or through which they would attain manifestly perfect buddhahood, or on the basis of which they would attain manifestly perfect buddhahood, from physical forms, feelings, perceptions, formative predispositions, and consciousness up to and including omniscience.

“Reverend Lord! Those sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas, and who are not separated from the transcendent perfection of wisdom and skill in means, will undoubtedly attain unsurpassed, genuinely perfect enlightenment. If one were to ask why, Reverend Lord, it is because those who are not separated from the transcendent perfection of wisdom and skill in means have not conceptualized the generosity which they have dispensed. Similarly, they have not conceptualized the ethical discipline which they have maintained, nor have they conceptualized the tolerance which they have cultivated, the perseverance which they have undertaken, the meditative concentration in which they have become absorbed, or the wisdom which they have cultivated. This being the case, it is for these reasons that those sons of enlightened heritage or daughters of enlightened heritage who follow the vehicle of the bodhisattvas will undoubtedly attain unsurpassed, genuinely perfect enlightenment.

“This being the case, Reverend Lord, great bodhisattva beings [F.261.b] who would attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, through their higher aspiration are favored by the transcendent perfection of wisdom and are not without skill in means. Abiding in the transcendent perfection of wisdom and endowed with skill in means, with a mind that is free from conceptualization, they should dispense their generosity, and similarly, maintain their ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom. In the same vein as before, they should engage with [all the other attributes and attainments], up to and including omniscience.”

Then the gods inhabiting the world system of desire and the gods inhabiting the world system of form said to the Blessed One, ”Reverend Lord! Unsurpassed, genuinely perfect enlightenment is hard to manifest! It is astonishing that great bodhisattva beings should indeed attain manifestly perfect buddhahood with respect to all things, without exception, while, Reverend Lord, all those things are indeed non-existent and non-apprehensible!”

The Blessed One replied, “O gods! It is so. It is just as you have said. Unsurpassed, genuinely perfect enlightenment is hard to manifest. O gods! I have indeed attained manifestly perfect buddhahood with respect to all things and in all ways. Ultimately, however, there is nothing apprehended with respect to which I would attain manifestly perfect buddhahood, or nothing by which I would attain manifestly perfect buddhahood, or nothing on the basis of which I would attain manifestly perfect buddhahood. If you ask why, it is because all things are utterly pure on account of the emptiness of conditioned phenomena and the emptiness of unconditioned phenomena.”

Then the venerable Su­bhūti said to the Blessed One, [F.262.a] “Reverend Lord! When the Blessed One just said ‘O gods! Unsurpassed, genuinely perfect enlightenment is hard to manifest,’ as I understand and ponder the meaning of the words spoken by the Lord, it seems that unsurpassed, genuinely perfect enlightenment is easy to manifest, and it is easy to attain manifestly perfect enlightenment. If one were to ask why, Reverend Lord, it is because all things are empty of all things. Manifestly perfect buddhahood will not be attained with respect to anything at all, or indeed by anything at all. All things being empty, anything with respect to which manifestly perfect buddhahood would be attained, anything by which manifestly perfect buddhahood would be attained, and anything on the basis of which manifestly perfect buddhahood would be attained is non-existent and non-apprehensible. If one were to ask why, Reverend Lord, it is because all things are empty of all things, and things are non-existent and non-apprehensible‍—even those which great bodhisattva beings seek to reduce or enhance, while they dispense generosity, and similarly, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, cultivate wisdom, and in the same vein, engage with omniscience, and so forth. Reverend Lord! For these reasons, the unsurpassed, genuinely perfect enlightenment of great bodhisattva beings is easy to bring forth, and it is easy to attain manifestly perfect buddhahood! If one were to ask why, Reverend Lord, it is because physical forms are empty of their own essential nature. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of their own essential nature. In the same vein, [F.262.b] [all other phenomena, causal and fruitional attributes, and attainments], up to and including omniscience, are empty of their own essential nature.”

Then, the venerable Śāradvatī­putra addressed the venerable Su­bhūti as follows: “Venerable Su­bhūti, it is for this very reason that the unsurpassed, genuinely perfect enlightenment of the bodhisattvas is extremely hard to bring forth, and it is extremely hard to attain manifestly perfect enlightenment. Just as space does not entertain the thought, ‘I must attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment,’ in the same way, Venerable Su­bhūti, great bodhisattva beings also do not entertain the thought, ‘I should attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ If you ask why, Venerable Su­bhūti, it is because all things are equal to space. Once great bodhisattva beings accept that all things resemble space, they will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Venerable Su­bhūti, if, once great bodhisattva beings accept that all things resemble space, it were easy for them to bring forth unsurpassed, genuinely perfect enlightenment, and it were easy to attain manifestly perfect enlightenment, and it were not hard to bring this forth, and not hard to attain manifestly perfect enlightenment, then great bodhisattva beings, numerous as the sands of the River Ganges, who don the armor, would not regress from unsurpassed, genuinely perfect enlightenment. For this reason, Venerable Su­bhūti, it is clear that unsurpassed, genuinely perfect enlightenment is extremely hard to bring forth, and it is hard to attain manifestly perfect enlightenment.”