The Transcendent Perfection of Wisdom in Ten Thousand Lines
Inherent Existence

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom observe and study production and disintegration with respect to the five psycho-physical aggregates, while training in these three gateways to liberation?”

The Blessed One replied, “Su­bhūti, great bodhisattva beings who train in the transcendent perfection of wisdom correctly perceive physical forms. They correctly perceive the real nature of physical forms‍—that physical forms neither arise from anywhere, nor do they cease anywhere. If you ask how they correctly perceive physical forms, they see that physical forms are utterly porous or utterly fallacious,423 just as a mass of foam is insubstantial. If you ask how they perceive the arising of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, they correctly perceive the non-arising of physical forms from anywhere and their non-going to anywhere. So it is that they perceive the arising of physical forms.

“If you ask how they perceive the cessation of physical forms, inasmuch as physical forms neither arise from anywhere, nor do they go anywhere, but are subject to consummation and disintegration, so it is that they perceive the cessation of physical forms. If you ask how they correctly perceive the real nature of physical forms, inasmuch as the real nature of physical forms is subject neither to arising nor cessation, neither comes nor goes, is neither afflicted nor purified, and is neither enhanced nor diminished, so it is that they correctly perceive the real nature of physical forms. [F.341.b]

“If you ask how they correctly perceive feelings, they correctly perceive that feelings are utterly ripe and utterly painful, resembling, for example, the [fleeting] condition of a bubble in water. Inasmuch as feelings neither arise from anywhere, nor do they go anywhere, but emerge through the threefold combination [of happiness, suffering, and neutrality], so it is that they correctly perceive the arising of feelings. Inasmuch as feelings neither arise from anywhere, nor do they go anywhere, but are subject to consummation and disintegration, so it is that they correctly perceive the cessation of feelings. Inasmuch as the real nature of feelings is neither afflicted nor purified, and is neither enhanced nor diminished, so it is that they correctly perceive the real nature of feelings.

“If you ask how they correctly perceive perceptions, it is the case that they correctly perceive perceptions to resemble, for example, a mirage which deceives those who crave water despite the fact that in a mirage actual water is non-apprehensible. Inasmuch as perceptions neither arise from anywhere, nor do they go anywhere, but emerge through false imagination and are conventionally designated, so it is that they correctly perceive the arising of perceptions. Inasmuch as perceptions neither arise from anywhere, nor do they go anywhere, but are subject to consummation and disintegration, so it is that they correctly perceive the cessation of perceptions. Inasmuch as the real nature of perceptions is neither afflicted nor purified, and is neither enhanced nor diminished, so it is that they correctly perceive the real nature of perceptions.

“If you ask how they correctly perceive formative predispositions, it is the case that they correctly perceive formative predispositions to resemble a plantain tree, in which the actual core is non-apprehensible when the outer layers are peeled away. Inasmuch as formative predispositions neither arise from anywhere, nor do they go anywhere, [F.342.a] but emerge through false imagination, so it is that they correctly perceive the arising of formative predispositions. Inasmuch as formative predispositions neither arise from anywhere, nor do they go anywhere, but are subject to consummation and disintegration, so it is that they correctly perceive the cessation of formative predispositions. Inasmuch as the real nature of formative predispositions neither arises nor ceases, is neither afflicted nor purified, and is neither enhanced nor diminished, so it is that they correctly perceive the real nature of formative predispositions.

“If you ask how they correctly perceive consciousness, just as an illusionist, standing at a crossroads in the presence of a crowd of common folk, may deceive childish persons by conjuring up the four corps of an army‍—the elephant corps, the cavalry corps, the chariot corps, and the infantry corps‍—so it is that they correctly perceive consciousness. Inasmuch as consciousness neither arises from anywhere, nor does it go anywhere, but emerges through formative predispositions, and is also generated through the conditions of formative predispositions, so it is that they correctly perceive the arising of consciousness. Inasmuch as consciousness neither arises from anywhere, nor does it go anywhere, but is subject to consummation and disintegration, so it is that they correctly perceive the cessation of consciousness. Inasmuch as the real nature of consciousness neither arises nor ceases, is neither afflicted nor purified, and is neither enhanced nor diminished, so it is that they correctly perceive the real nature of consciousness.

“If you ask how they correctly perceive the sensory elements, they correctly perceive that the sensory element of the eyes is empty of inherent existence. Similarly, they correctly perceive that the sensory element of sights and the sensory element of visual consciousness [F.342.b] are empty of inherent existence; in the same vein, they perceive that [all the other sensory elements], up to and including the sensory element of mental consciousness, are empty of the inherent existence of mental consciousness [and the other sensory elements]. So it is that they correctly perceive the sensory elements.

“If you ask how they correctly perceive the sense fields, they correctly perceive the six internal sense fields to be empty of the six internal sense fields. Similarly, they correctly perceive the six external sense fields to be empty of the six external sense fields. So it is that they correctly perceive the sense fields.

“If you ask how they correctly perceive the four noble truths, they correctly perceive that the defining characteristic of [the truth of] suffering is harm, the defining characteristic of [the truth of] the origin of suffering is production, the defining characteristic of [the truth of] cessation is peace, and the defining characteristic of [the truth of] the path is emancipation. [They correctly perceive that liberation ensues from the [last] two noble truths, but they also correctly perceive that [liberation] does not ensue from the [former] two noble truths.424

“If you ask how they correctly perceive dependent origination, they correctly perceive that it neither arises nor ceases, that it is neither nihilistic nor eternalistic, that it is neither confined to a single meaning nor are its meanings manifold, that it neither comes nor goes, and that it is free from conceptual elaboration, and calm. So it is that they correctly perceive dependent origination.”425

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If great bodhisattva beings who practice the transcendent perfection of wisdom were to investigate phenomena that are so different from one another in this manner, would the expanse of reality not be disrupted?” [F.343.a]

The Blessed One replied, “Su­bhūti, the expanse of reality would be disrupted if there were any extraneous phenomena existing apart from it, but, Su­bhūti, there are indeed no apprehensible phenomena apart from the expanse of reality. If there were any such apprehensible phenomena, the expanse of reality would indeed be disrupted. If you ask why, Su­bhūti, it is because there is nothing which the tathāgatas, bodhisattvas, pratyekabuddhas, and the śrāvakas of the tathāgatas apprehend outside the expanse of reality. Since there is nothing to apprehend, there is nothing to explain. Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom should train in the expanse of reality which is indivisible and undisrupted.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! In what have those great bodhisattva beings who train in the expanse of reality actually trained?”

The Blessed One replied, “Su­bhūti, great bodhisattva beings who train in the expanse of reality have trained in all phenomena. If you ask why, Su­bhūti, it is because all phenomena are gathered in the expanse of reality.”

“Reverend Lord! Why are all phenomena gathered in the expanse of reality?”

The Blessed One replied, “Su­bhūti, whether the tathāgatas have appeared or whether they have not appeared, the expanse of reality, which includes all phenomena, itself abides indivisibly. Su­bhūti, the expanse of reality indeed comprises all things‍—attributes that are virtuous and non-virtuous, specified and non-specified, contaminated and uncontaminated, [F.343.b] mundane and supramundane, and conditioned and unconditioned. The expression ‘all phenomena’ designates all these.”

“Reverend Lord! If all phenomena are the expanse of reality, then, Reverend Lord, how should great bodhisattva beings train in the transcendent perfection of wisdom? Similarly, how should they train in the transcendent perfection of meditative concentration? How should they train in the transcendent perfection of perseverance? How should they train in the transcendent perfection of tolerance? How should they train in the transcendent perfection of ethical discipline, and how should they train in the transcendent perfection of generosity? Similarly, how should they train in the first meditative concentration? How should they train in the second meditative concentration? How should they train in the third meditative concentration, and how should they train in the fourth meditative concentration?

“Similarly, how should they train in loving kindness? How should they train in compassion? How should they train in empathetic joy? How should they train in equanimity? Similarly, how should they train in the meditative absorption of the sense field of infinite space, and how should they train [in the other meditative absorptions], up to and including the meditative absorption in the sense field of neither perception nor non-perception? Similarly, how should they train in the applications of mindfulness? Similarly, how should they train in the correct exertions, and likewise, how should they train in the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path?

“How should they train in emptiness, and how should they train in signlessness and how should they train in aspirationlessness? How should they train in the eight aspects of liberation? How should they train in the nine serial steps of meditative absorption? How should they train in the ten powers of the tathāgatas? How should they train in the four assurances, and how should they train in the four kinds of exact knowledge? How should they train in great loving kindness? How should they train in great compassion? How should they train in the eighteen distinct qualities of the buddhas? [F.344.a] How should they train in the thirty-two major marks of a superior man, and how should they train in the eighty minor marks?”

“How should they train to achieve rebirth among the royal class, standing out like a tall sāl tree? How should they train to achieve rebirth among the priestly class, standing out like a tall sāl tree? How should they train to achieve rebirth among the householder class, standing out like a tall sāl tree? How should they train to be reborn in the god realm of Catur­mahā­rāja­kāyika? How should they train to be reborn in the god realm of Trayas­triṃśa? Similarly, how should they train to be reborn in the [other] god realms, up to and including Para­nirmita­vaśa­vartin? How should they train to be reborn in the god realm of Brahmakāyika? How should they train to be reborn in the god realms of Ābhāsvara, Śubha­kṛtsna, and Bṛhat­phala? How should they train to be reborn in the god realms of non-perceptual sentient beings?”

“How should they train to be reborn in the god realms of the Pure Abodes, and also how should they avoid being reborn therein? How should they train to be reborn in the god realm of the sense field of infinite space, and also how should they avoid being reborn therein? In the same vein, how should they train to be reborn in the god realms of [the other sense fields of the world system of formlessness], up to and including the sense field of neither perception nor non-perception, and also how should they avoid being reborn therein?

“How should they train in the first setting of their mind on enlightenment? How should they train in the second, the third, and in [all the other settings of their mind on enlightenment], up to and including the tenth setting of their mind on enlightenment? How should they train in the first bodhisattva level? Similarly, how should they train in [the other bodhisattva levels], up to and including the tenth bodhisattva level? How should they train in the level of the śrāvakas? How should they train in the level of the pratyekabuddhas? How should they train in the maturity of the bodhisattvas? How should they train in the maturation of sentient beings? [F.344.b] How should they train in the refinement of the buddhafields? How should they train in all the dhāraṇī gateways? How should they train in all the gateways of meditative stability? How should they train in the path of the bodhisattvas, whereby those who have trained therein investigate the modalities of all phenomena?

“Reverend Lord! Since such false imaginations do not exist in this expanse of reality, Reverend Lord, would great bodhisattva beings not then engage or identify with erroneous views? If one were to ask why, Reverend Lord, it is because these false imaginations do not exist in the expanse of reality.

“Physical forms indeed are not the expanse of reality; nor are feelings, perceptions, formative predispositions, consciousness, the sense field of the eyes, or [all the other sense fields], up to and including the sense field of mental phenomena; and nor are the sensory element of the eyes, and [all the other sensory elements], up to and including the sensory element of mental consciousness. However, the expanse of reality does not exist apart from physical forms, feelings, perceptions, and formative predispositions, nor does it exist apart from consciousness. The expanse of reality does not exist apart from the sense field of the eyes and [the other sense fields], up to and including the sense field of mental phenomena. The expanse of reality does not exist apart from the sensory element of the eyes and [the other sensory elements], up to and including the sensory element of mental consciousness. Physical forms themselves are the expanse of reality, and the expanse of reality is itself physical forms. Similarly, consciousness [and so forth] are themselves the expanse of reality and the expanse of reality is itself consciousness [and so forth]. This refrain should be extensively applied to all phenomena, just as it has been applied to them in previous contexts.”

The Blessed One replied to the venerable Su­bhūti, as follows: “Su­bhūti, it is so! It is just as you have said. All these false imaginations do not exist in the expanse of reality. Physical forms indeed are not the expanse of reality, [F.345.a] nor does the expanse of reality exist separate from physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are not the expanse of reality, nor does the expanse of reality exist separate from consciousness [and the aforementioned aggregates]. Rather, the very nature of physical forms is the expanse of reality, and the expanse of reality is itself physical forms. Similarly, the very nature of [the other aggregates], up to and including consciousness, is the expanse of reality, and the expanse of reality is itself consciousness [and the rest]. This refrain should be extensively applied to the sense fields, just as it has been juxtaposed here in the context of the psycho-physical aggregates.

“Su­bhūti, if great bodhisattva beings who practice the transcendent perfection of wisdom were to see anything apart from the expanse of reality, then they would not be intent on unsurpassed, genuinely perfect enlightenment. This is why, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom do not see anything apart from the expanse of reality. Therefore, when all phenomena are known to be the expanse of reality, all those nameless phenomena can then be denoted by the symbolic conventions of names, as follows: ‘These are physical forms. These are feelings. These are perceptions. These are formative predispositions. This is consciousness,’ and so on [with all the causal and fruitional attributes], up to, ‘This is unsurpassed, genuinely perfect enlightenment.’

“Su­bhūti, if an illusionist or the skilled apprentice of an illusionist were to empower some visible form and then exhibit it in a diversity of other forms‍—in the form of a man, the form of a woman; the forms of an elephant, horse, or bull; or in the diverse forms of a pleasant garden, a pleasant river, a pleasant pool, or a pleasant tree‍—in the presence of a crowd of common folk; and if, in that same place, he were then to exhibit a diversity of mats or clothing, and even exhibit a diversity of flower garlands, [F.345.b] and a diversity of foods, delicacies, savories, cooked food, and drinks; and if he were to delight the crowd with songs and the manifold sounds of music; and exhibit himself dispensing generosity, or exhibit himself keeping [the vows of] ethical discipline, cultivating tolerance, undertaking perseverance, being absorbed in meditative concentration, or cultivating wisdom; and even if through these images, he were to exhibit himself reborn among the royal class, standing out like a tall sāl tree, and similarly exhibit himself reborn among the priestly class, standing out like a tall sāl tree, or reborn among the householder class, standing out like a tall sāl tree, or similarly exhibit himself reborn among the gods of the Catur­mahā­rāja­kāyika realm, or similarly, exhibit himself reborn among the gods of the Trayas­triṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇa­rata realm, or Para­nirmita­vaśa­vartin realm; and similarly, if he were to exhibit himself reborn in the Brahmā worlds, or exhibit himself approaching the sense field of infinite space, or exhibit himself approaching [the other sense fields], up to and including the sense field of neither perception nor non-perception; or else, if he were similarly to exhibit himself entering the stream, or being tied to one more rebirth, or no longer being subject to rebirth, or as an arhat or pratyekabuddha; or if he were to exhibit himself as a great bodhisattva being, as one who had first began to set the mind on enlightenment, and then as one who has practiced 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, as one who engages with the first bodhisattva level, and who engages with [the other bodhisattva levels], up to and including the tenth level; and similarly as one who actualizes the extrasensory powers and, displaying those extrasensory powers, illuminates the world systems, brings sentient beings to maturity, [F.346.a] and refines the buddhafields; and even exhibit himself displaying the meditative concentrations, the meditative stabilities, and the meditative absorptions; or similarly, exhibit himself attaining the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, and great loving kindness, or possessing great compassion and the eighteen distinct qualities of the buddhas; or exhibit himself with his body excellently adorned with the thirty-two major marks of a superior man, and his body radiant with the eighty minor marks‍—in all such cases, those men, women, boys, and girls, who have the disposition of ordinary people, would think, ‘O! How well trained is this man who exhibits himself [in various forms], up to and including the form of the tathāgata, delighting these folk with a diversity of forms that are attractive to behold and pleasant. What beauty he creates!’

“Then, there might be some men, women, boys, or girls with the disposition of the wise, who were knowledgeable and endowed with ideation and scrutiny, who would think, ‘Since this illusory act is non-apprehensible, it is a wonderful and marvelous phenomenon that this man delights these folk with phenomena which are non-existent, deluding the eye and the mental faculty, and that these sentient beings with a childish disposition perceive that which does not exist as a sentient being, and can perceive that which is insubstantial as something substantial!’

“In the same way, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom do not apprehend anything that is apprehensible apart from the expanse of reality, and they do not perceive anything at all apart from the expanse of reality. Yet, although they apprehend no sentient beings or anything that is designated as a sentient being, owing to their skill in means, [F.346.b] they themselves dispense generosity and they encourage others to acquire generosity. Similarly, they encourage others to cultivate ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They speak in praise of wisdom, [and so forth], and they rejoice in and speak in praise of others who cultivate generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom.

“Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom, owing to their skill in means, will not be discouraged from benefitting themselves and from benefitting others. The same refrain should be applied to all phenomena, as it has been indicated here in the context of the transcendent perfections.”

“Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If all phenomena are empty of inherent existence, and if in the emptiness of inherent existence no sentient beings or anything at all is apprehensible, then how do great bodhisattva beings, abiding in the transcendent perfection of wisdom, strive toward unsurpassed, genuinely perfect enlightenment for the sake of all sentient beings?”

The Blessed One replied, “Su­bhūti, that is right! It is just as you have said. All things are empty of inherent existence. Su­bhūti, if all things were not empty of inherent existence, great bodhisattva beings, abiding in the transcendent perfection of wisdom, would not demonstrate to sentient beings that all things are empty of inherent existence. So, Su­bhūti, [F.347.a] it is because all things are empty of inherent existence that great bodhisattva beings, abiding in the emptiness of inherent existence, demonstrate to sentient beings that all things are empty of inherent existence.

“If, Su­bhūti, you ask what are all the phenomena with respect to which the emptiness of inherent existence is applicable, they are as follows: Physical forms are empty of inherent existence. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of inherent existence. Therefore, great bodhisattva beings, abiding in the emptiness of inherent existence, correctly perceive that these five psycho-physical aggregates are empty of inherent existence. Knowing this, they demonstrate the sacred doctrine accordingly to sentient beings.

“Similarly, knowing that the twelve sense fields and the eighteen sensory elements are empty of inherent existence, they demonstrate the sacred doctrine accordingly to sentient beings. Similarly, knowing that the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions are empty of inherent existence, they demonstrate the sacred doctrine accordingly to sentient beings. Similarly, knowing that the four applications of mindfulness and [all other causal attributes], up to and including the noble eightfold path and the three gateways to liberation, are empty of inherent existence, they demonstrate the sacred doctrine accordingly to sentient beings. Similarly, knowing that the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the thirty-two major marks of a superior man, and the eighty minor marks are all empty of inherent existence, they demonstrate the sacred doctrine accordingly to sentient beings. Similarly, knowing 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, [F.347.b] arhatship, individual enlightenment, and the unsurpassed, genuinely perfect enlightenment, in which all involuntary reincarnation through propensities and all afflicted mental states have been abandoned, are empty of inherent existence, they demonstrate the sacred doctrine accordingly to sentient beings.

“Su­bhūti, if the emptiness of internal phenomena were an entity, great bodhisattva beings would not demonstrate to sentient beings [the sacred] doctrine that all things are empty of inherent existence, and the emptiness of inherent existence would indeed disintegrate. Similarly, if 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, and the emptiness of intrinsic defining characteristics were all entities, great bodhisattva beings would not demonstrate to sentient beings [the sacred] doctrine that all things are empty of inherent existence, and the emptiness of inherent existence would indeed disintegrate.

“However, the emptiness of inherent existence will neither disintegrate, nor will it endure, and nor will it go away. If you ask why, it is because it does not abide in any location, it does not abide in any direction, it does not arise from anywhere, and it does not go anywhere. It is the abiding nature of all things. In it there is nothing at all that accrues or disintegrates, nothing that is enhanced or diminished, nothing that arises or ceases, and nothing that is afflicted or purified. It is the natural expression of all things.

“Abiding in that natural expression, great bodhisattva beings strive toward unsurpassed, genuinely perfect enlightenment, and yet they do not see anything at all in which they would engage. [F.348.a] Rather they see that all things are not to be engaged in and are non-abiding. This is the abiding nature of all things. Therefore, great bodhisattva beings who practice the transcendent perfection of wisdom see that all things are empty of inherent existence, and they do not turn back from unsurpassed, genuinely perfect enlightenment. If you ask why, it is because, in the emptiness of inherent existence, self, sentient beings, living creatures, lives, individuals, humankind, human beings, actors, agents, experiencers, experiencing subjects, knowers, and viewers are all non-apprehensible. Similarly, physical forms, feelings, perceptions, formative predispositions, and consciousness are non-apprehensible, and in the same vein, [all the causal and fruitional attributes], up to and including the eighty minor marks, are non-apprehensible. Abiding in the emptiness of inherent existence, with regard to which this same refrain extensively applies, they do not see anything at all that is obscured, and they see that all things are without obscuration.

“If, for example, a fully ordained monk, nun, layman, or laywoman emanated by the tathāgatas were to teach the sacred doctrine continuously for an eon or for more than an eon to [phantom] persons also emanated by the tathāgatas, do you think, Su­bhūti, that those [phantom] persons emanated by the tathāgatas would have the good fortune to attain the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, or arhatship?”

“No, Reverend Lord! If one were to ask why, it is because they are not entities.”

The Blessed One replied, “Su­bhūti, it is so. It is so! How could non-entities attain these fruits? Su­bhūti, [F.348.b] since all things are non-entities, which discerning persons would be fixated on 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, or unsurpassed, genuinely perfect enlightenment? On the contrary, they would propel living creatures who have fallen into erroneous views toward non-erroneous views and establish them therein. Since they are without false imaginations, they are without erroneous views. Where there are no erroneous views, there is no self, and there are no sentient beings, and [no other posited subject], up to and including knowers and viewers, and there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. Where there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness, there is no self, and so on; there are also no [causal and fruitional attributes], up to and including the eighty minor marks.

“This is the emptiness of inherent existence. Abiding therein, great bodhisattva beings who practice the transcendent perfection of wisdom liberate sentient beings from erroneous views. That is to say, they liberate those sentient beings who perceive that non-sentient beings are sentient, and similarly, who perceive that they are permanent, who perceive that they are imbued with happiness, who perceive that they are a self, who perceive that they are attractive, and similarly who perceive that there are physical forms, feelings, perceptions, formative predispositions, and consciousness, from [all these notions], up to and including the notion that there is consciousness.

“This refrain should also be applied, in the same vein, to all phenomena, up to and including things that are contaminated and things that are uncontaminated. As for the things which are uncontaminated, comprising the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, [F.349.a] the three gateways to liberation, and in the same vein, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, they too are not existent, in the manner of an unconditioned phenomenon [viewed] from the standpoint of ultimate reality, for these phenomena are uncreated. They are non-entities. They are the emptiness of inherent existence. This is the enlightenment of the lord buddhas, wherein there is no self, no sentient beings, and [no other posited subjects], up to and including knowers and viewers. There are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness, and, in the same vein, there are no [causal and fruitional attributes], up to and including the eighty minor marks.

“Great bodhisattva beings do not deliberately follow the path that leads to perfect enlightenment for the sake of unsurpassed, genuinely perfect enlightenment, except for the sake of the emptiness of inherent existence. This emptiness of inherent existence is the emptiness of inherent existence with respect to the limits of past time, the limits of future time, and the limits of [the present time] in between. Great bodhisattva beings, abiding in this emptiness of inherent existence, practice the understanding of the aspects of the path in order to liberate from all notions those sentient beings who have the notion that they are sentient beings. When they practice the understanding of the aspects of the path, they practice the path of the śrāvakas, the path of the pratyekabuddhas, the path of genuinely perfect enlightenment, and all [other] paths. When they have perfected those paths, brought sentient beings to maturity, refined the buddhafields, and are blessed with the formative predispositions conductive to longevity, they will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. Having attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, the way of the buddhas will not be interrupted.

“If you ask what is the way of the buddhas, [F.349.b] it is this very emptiness of inherent existence. The way of the sacred teachings of the lord buddhas who appeared in the past was indeed this emptiness of inherent existence, and it will also be the way of the sacred teachings426 of the lord buddhas who will appear in the future. The way of the sacred teachings of the lord buddhas who reside and are present in the innumerable world systems of the ten directions at the present time is also this same emptiness of inherent existence. Apart from the emptiness of inherent existence, there are no lord buddhas who will appear in the world. So it is, Su­bhūti, that great bodhisattva beings should practice the six transcendent perfections, which are the emptiness of inherent existence. This is the conduct conducive to enlightenment. Great bodhisattva beings who practice it will not regress from omniscience.”

“O Reverend Lord! It is wonderful that great bodhisattva beings have practiced the emptiness of inherent existence with respect to all things, and yet do not disrupt the emptiness of inherent existence by [holding] that physical forms are one thing, feelings are another, perceptions are another, formative predispositions are another, consciousness another, and the emptiness of inherent existence yet another, and in the same vein, that [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are distinct things, and that even unsurpassed, genuinely perfect enlightenment is distinct, and the emptiness of inherent existence is something else. Rather, the emptiness of inherent existence is unsurpassed, genuinely perfect enlightenment, and unsurpassed, genuinely perfect enlightenment is itself the emptiness of inherent existence.” [F.350.a] [B31]

The Blessed One then replied to the venerable Su­bhūti as follows: “Su­bhūti, if physical forms were one thing and the emptiness of inherent existence another, and similarly, if feelings were one thing, perceptions another thing, formative predispositions another thing, consciousness another thing, and the emptiness of inherent existence yet another, and if [all the causal and fruitional attributes], up to and including enlightenment, were distinct things, and the emptiness of inherent existence something else, then great bodhisattva beings would indeed not attain manifestly perfect buddhahood in omniscience.

“Su­bhūti, it is because the emptiness of inherent existence is physical forms, and similarly, feelings, perceptions, and formative predispositions, and because the emptiness of inherent existence is consciousness, and the emptiness of inherent existence is [all the attributes and attainments], up to and including unsurpassed, genuinely perfect enlightenment, that great bodhisattva beings who practice the transcendent perfection of wisdom know all things to be empty of inherent existence, and then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. If you ask why, in this emptiness of inherent existence there is nothing at all that disintegrates, endures, or departs.

“Those ordinary people with diverse notions think that physical forms are one distinct thing and the emptiness of inherent existence another, and similarly they think that [the other aggregates], up to and including consciousness, are distinct things and the emptiness of inherent existence another, and in the same vein, they think that [all the attributes and attainments], up to and including unsurpassed, genuinely perfect enlightenment, are distinct things and the emptiness of inherent existence another. By thinking accordingly, they become fixated on physical forms. Similarly, they become fixated on feelings, perceptions, formative predispositions, and consciousness, [F.350.b] and so they indulge in notions of ‘I’ and ‘mine,’ and also become fixated upon them. Having become fixated, they will [at the time of their rebirth] generate physical forms, and similarly they will generate feelings, perceptions, formative predispositions, and consciousness. They will not be liberated from rebirth, aging, ill health, death, sorrow, lamentations, sufferings, discomforts, and agitations. They will not be released from the cycle of cyclic existence, with its five classes of living beings.

“So it is that great bodhisattva beings who practice the transcendent perfection of wisdom do not hold that physical forms are either empty or not empty, and they neither grasp nor disrupt them. Similarly, they do not hold that feelings, perceptions, formative predispositions, and consciousness are either empty or not empty, and they neither grasp nor disrupt them. In the same vein, they do not hold that [all the causal and fruitional attributes], up to and including enlightenment, are either empty or not empty, and they neither grasp nor disrupt them. If you ask why, it is because they do not disrupt physical forms, and they do not disrupt feelings, perceptions, formative predispositions, and consciousness, claiming that, ‘Emptiness is physical forms. It is [the other aggregates], up to and including consciousness. It is [all the attributes and attainments], up to and including unsurpassed, genuinely perfect enlightenment!’

“For example, Su­bhūti, just as space does not disrupt space, the internal space element does not at all disrupt the external space element, and the external space element does not at all disrupt the internal space element, [F.351.a] in the same way, Su­bhūti, physical forms do not disrupt emptiness, nor does emptiness disrupt physical forms. Similarly, [the other aggregates], up to and including consciousness, do not disrupt emptiness, nor does emptiness disrupt [the other aggregates], up to and including consciousness. In the same vein, [all the attributes and attainments], up to and including enlightenment, do not disrupt emptiness, nor does emptiness disrupt [all the attributes and attainments], up to and including enlightenment. If you ask why, it is because all things are without an essential nature concerning which one might be misled into thinking, ‘This is empty. This is not empty!’”