The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 14

{Ki.II-III: 1} Then as many gods of the Caturmahā­rāja­kāyika realm as there are in this world system of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. Śakra, mighty lord of the gods [of Trayastriṃśa] and as many gods as there are in the world systems of the great trichiliocosm all congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number. All the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarata realm, and the gods of the Para­nirmita­vaśa­vartin realm, as many as there are in the world systems of the great trichiliocosm also congregated there, in that same assembly.348 All the gods presiding over the Brahmā realms, as many as there are in the world systems of the great trichiliocosm, also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.349 All the gods presiding over the Pure Abodes, as many as there are in the world systems of the great trichiliocosm, [F.381.b] also congregated there, in that same assembly, along with their gods‍—many thousands of millions and hundreds of billions in number.350 Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Caturmahā­rāja­kāyika realm, and the radiance of their bodies originating through the ripening of the past actions of the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Para­nirmita­vaśa­vartin, the gods of Brahmakāyika [and so forth], the gods of Ābhāsvara [and so forth], the gods of Śubhakṛtsna [and so forth], the gods of Bṛhatphala [and so forth], and the gods of the Pure Abodes did not approach even a hundredth part of the natural radiance of the Tathāgata. They did not approach even a thousandth part of it. They did not approach a hundred thousandth part, nor a thousand billionth part of it. Nor could they approach it in terms of any number, fraction, categorization, or comparison. Just as a piece of dark iron or charred wood neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathāgata’s body. Indeed, the effulgence of the Tathāgata’s body was the best among them. It was foremost. It was abundant. It was superior. It was supreme. It was higher. {Ki.II-III: 2} It was perfect. It was unsurpassed, and it was unexcelled.

Then Śakra, mighty lord of the gods, addressed the venerable Subhūti: [F.382.a] “Blessed Subhūti, since we, as many gods as we are in the world systems of the great trichiliocosm, extending from the gods of Caturmahā­rāja­kāyika, the gods of Trayastriṃśa, the gods of Yāma, the gods of Tuṣita, the gods of Nirmāṇarata, the gods of Para­nirmita­vaśa­vartin, the gods of Brahmakāyika [and so forth], up to and including the gods of the Pure Abodes, all wish to hear this teaching on the perfection of wisdom being established, and since we have arrived here because we wish to listen to the Dharma, how then should bodhisattva great beings dwell in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? How should bodhisattva great beings train in the perfection of wisdom?”

The venerable Subhūti then replied to Śakra, mighty lord of the gods, [V27] [B27] [F.1.b] “Kauśika, you should therefore listen carefully and keep this in mind! Through the power of the buddhas, and through the blessings of the buddhas, I will explain to you bodhisattva great beings’ perfection of wisdom, and how bodhisattva great beings should dwell in and train in the perfection of wisdom. Those gods among you who have not yet set your minds on unsurpassed, complete enlightenment should set your minds on unsurpassed, complete enlightenment! Those who have already arrived at authentic maturity will not be able to set their minds on unsurpassed complete enlightenment.351 If you ask why, it is because they will have been hemmed in by352 the continuum of cyclic existence. However, if they do set their minds on unsurpassed, complete enlightenment, [F.2.a] I will rejoice with them. Since they will acquire the most distinguished among the most distinguished of attributes, I will not obstruct those who are on the side of virtuous action.353

“Kauśika, in this regard, what, one might ask, is this perfection of wisdom of bodhisattva great beings? Kauśika, bodhisattva great beings who have set their minds on the enlightenment of all-aspect omniscience should, without apprehending anything, direct their attention to physical forms as being impermanent. They should direct their attention to physical forms as being suffering, without a self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.354

“Without apprehending anything, those who set their minds on the enlightenment of all-aspect omniscience should direct their attention to feelings, perceptions, formative predispositions, and consciousness as being impermanent. They direct their attention to consciousness [and those other aggregates] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the eyes as being impermanent. They should direct their attention to the eyes as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, [F.2.b] disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the ears, the nose, the tongue, the body, and the mental faculty as being impermanent. They should direct their attention to the mental faculty [and those other sense organs] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to sights as being impermanent. They should direct their attention to sights as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to sounds, odors, tastes, tangibles, and mental phenomena as being impermanent. They should direct their attention to mental phenomena [and those other sense objects] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to visual consciousness as being impermanent. They should direct their attention to visual consciousness as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, [F.3.a] unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness as being impermanent. They should direct their attention to mental consciousness [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to visually compounded sensory contact as being impermanent. They should direct their attention to visually compounded sensory contact as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact as being impermanent. They should direct their attention to mentally compounded sensory contact [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to feelings conditioned by visually compounded sensory contact as being impermanent. They should direct their attention to feelings conditioned by visually compounded sensory contact [F.3.b] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact as being impermanent. They should direct their attention to feelings conditioned by mentally compounded sensory contact [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the earth element as being impermanent. They should direct their attention to the earth element as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the water element, the fire element, the wind element, the space element, and the consciousness element as being impermanent. They should direct their attention to the consciousness element [and so forth] as being suffering, without self, {Ki.II-III: 3} at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, [F.4.a] contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to ignorance as being impermanent. They should direct their attention to ignorance as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death as being impermanent. They should direct their attention to aging and death [and so forth] as being suffering, without self, at peace and void, a disease, a pustule, a sharp pain, negativity and disease, alien, prone to decay, disturbed, brittle, dangerous, contagious, vacuous, unreliable, and calamitous.

“Similarly, without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience should direct their attention to the cessation of ignorance and the cessations of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, death, sorrow, lamentation, pain, discomfort, and disturbance as being without self. Similarly, they should direct their attention to these being at peace, void, vacuous, signless, wishless, and unconditioned. {Ki.II-III: 4}

“Moreover, Kauśika, without apprehending anything, those bodhisattva great beings who set their mind on the enlightenment of all-aspect omniscience practice the perfection of generosity. [F.4.b] Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

“Moreover, Kauśika, without apprehending anything, those bodhisattva great beings who set their mind on the enlightenment of all-aspect omniscience cultivate the four applications of mindfulness. Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience cultivate the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. Without apprehending anything, those who set their mind on the enlightenment of all-aspect omniscience cultivate the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Moreover, Kauśika, when bodhisattva great beings practice the perfection of wisdom, they train as follows: They soften, mollify, perfect, augment, and contemplate phenomena simply in accordance with the Dharma.355 [They discern that] the concepts of ‘I’ and ‘mine’ are nonexistent. If you ask why, it is because [F.5.a] thoughts of dedication, possessed by bodhisattva great beings, are not associated with the mind of enlightenment. The mind of enlightenment is not associated with thoughts of dedication. Kauśika, thoughts of dedication are nonexistent and nonapprehensible in the mind of enlightenment. The mind of enlightenment is nonexistent and nonapprehensible in thoughts of dedication. Indeed Kauśika, all attributes should be correctly discerned in that manner. That which does not move toward anything is the perfection of wisdom of bodhisattva great beings.”

Then Śakra, mighty lord of the gods, inquired of the venerable Subhūti, “Blessed Subhūti, in what way are thoughts of dedication not associated with the mind of enlightenment? In what way is the mind of enlightenment not associated with thoughts of dedication? In what way are thoughts of dedication nonexistent and nonapprehensible in the mind of enlightenment? In what way is the mind of enlightenment nonexistent and nonapprehensible in thoughts of dedication?”

“Kauśika,” replied Subhūti, “thoughts of dedication are not thought. The mind of enlightenment is not thought. Thus, that which is not thought is inconceivable, and that which is inconceivable is not thought. That which is not thought does not dedicate merits to that which is not thought. Nor does inconceivability dedicate merits to the inconceivable. Thus, that which is not mind is inconceivable. That which is inconceivable is not mind. That which discerns all phenomena accordingly is not fixated on anything at all, nor does it apprehend anything. This, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”356

Then the Blessed One [F.5.b] said to the venerable Subhūti, “Excellent! It is excellent {Ki.II-III: 5} that in that way, Subhūti, you are teaching the perfection of wisdom to bodhisattva great beings and you are energizing them. Excellent, Subhūti, that is excellent!”

“Blessed Lord, I should feel gratitude, and I should not fail to feel gratitude,” replied Subhūti. “If one were to ask why, it is because when the tathāgatas, arhats, completely awakened buddhas of the past were alive, and formerly while the Tathāgata, Arhat, completely awakened Buddha was still a bodhisattva, their śrāvakas taught and instructed him in the six perfections. They caused him to delight in them, and they encouraged, induced, aroused, established, and absolutely secured him in them. Consequently, the Blessed Lord, formerly while he was still a bodhisattva, trained in the six perfections, and subsequently attained consummate buddhahood in unsurpassed, complete enlightenment. Blessed Lord, in that same way we too should teach and instruct bodhisattva great beings in the six perfections. We should cause them to delight in them. We should encourage them, induce them, arouse them, establish them, and absolutely secure them in them! Those bodhisattva great beings whom we have taught, instructed, caused to delight in, encouraged, induced, aroused, established, and absolutely secured in the six perfections in that manner will also subsequently attain consummate buddhahood in unsurpassed, complete enlightenment.”

The venerable Subhūti then said to Śakra, mighty lord of the gods, [F.6.a] “For that reason, Kauśika, you should listen carefully and keep this in mind! I will explain how bodhisattva great beings should dwell and how they should not dwell in the perfection of wisdom.

“Kauśika, physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and the aforementioned aggregates]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of physical forms and the emptiness of feelings, perceptions, formative predispositions, and consciousness on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the eyes are empty of the eyes, and the ears, nose, tongue, body, and mental faculty are empty of the mental faculty [and those other sense organs]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the eyes and the emptiness of the ears, nose, tongue, body, and mental faculty on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, sights are empty of sights, and sounds, odors, tastes, tangibles, and mental phenomena are empty of mental phenomena [and those other sense objects]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of sights and the emptiness of sounds, odors, tastes, tangibles, and mental phenomena on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, visual consciousness is empty of visual consciousness, and auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and those other aspects of consciousness]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of visual consciousness and the emptiness of auditory consciousness, [F.6.b] olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, visually compounded sensory contact is empty of visually compounded sensory contact, and aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and those other aspects of sensory contact]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of visually compounded sensory contact and the emptiness of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two.

“Moreover, Kauśika, feelings arising from visually compounded sensory contact are empty of feelings arising from visually compounded sensory contact. Feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty of feelings arising from mentally compounded sensory contact [and those other aspects of feelings arising from sensory contact]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of feelings arising from visually compounded sensory contact and the emptiness of feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the earth element [F.7.a] is empty of the earth element, and the water element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and those other elements]. {Ki.II-III: 6} The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the earth element and the emptiness of the water element, the fire element, the wind element, the space element, and the consciousness element on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, ignorance is empty of ignorance. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of aging and death [and those other links of dependent origination]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of ignorance and the emptiness of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the cessation of ignorance is empty of the cessation of ignorance. Similarly, the cessations of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of the cessation of aging and death [and those other links of cessation]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the cessation of ignorance and the emptiness of the cessation of aging and death [and so forth] on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings [F.7.b] should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the perfection of generosity is empty of the perfection of generosity. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty of the perfection of wisdom [and so forth]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the perfection of generosity and the emptiness of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the emptiness of internal phenomena is empty of the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty of the emptiness of the essential nature of nonentities [and so forth]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the emptiness of internal phenomena and the emptiness of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the applications of mindfulness are empty of the applications of mindfulness, and the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty of the noble eightfold path [and those other causal attributes]. The bodhisattvas are empty of the bodhisattvas. [F.8.a] Thus, Kauśika, the emptiness of the applications of mindfulness and the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Kauśika, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas [and those other meditative and fruitional attributes]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the truths of the noble ones and the emptiness of those [other meditative and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom. {Ki.II-III: 7}

“Moreover, Kauśika, the vehicle of the śrāvakas is empty of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas, and the vehicle of the buddhas is empty of the vehicle of the buddhas. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the vehicle of the śrāvakas, the emptiness of the vehicle of the pratyekabuddhas, and the emptiness of the vehicle of the buddhas on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. [F.8.b] Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the śrāvakas are empty of the śrāvakas, the pratyekabuddhas are empty of the pratyekabuddhas, and the buddhas are empty of the buddhas. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the śrāvakas, the emptiness of the pratyekabuddhas, and the emptiness of the buddhas on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.

“Moreover, Kauśika, the fruit of entering the stream to nirvāṇa is empty of the fruit of entering the stream to nirvāṇa, and the fruit of being destined for only one more rebirth, the fruit of not being subject to further rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience are empty of all-aspect omniscience [and those other realizations]. The bodhisattvas are empty of the bodhisattvas. Thus, Kauśika, the emptiness of the fruit of entering the stream to nirvāṇa and the emptiness of the fruit of being destined for only one more rebirth, the fruit of not being subject to further rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience on the one hand, and this emptiness of the bodhisattvas on the other, are not two things, and are not to be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.”

Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Blessed Subhūti, in what way should bodhisattva great beings who practice the perfection of wisdom not dwell?”

“Kauśika,” replied Subhūti, “in this regard, bodhisattva great beings [F.9.a] who practice the perfection of wisdom should not, by way of apprehending, dwell on physical forms. They should not, by way of apprehending, dwell on feelings, perceptions, formative predispositions, or consciousness. They should not, by way of apprehending, dwell on the eyes, and they should not, by way of apprehending, dwell on the ears, nose, tongue, body, or mental faculty. They should not, by way of apprehending, dwell on sights, and they should not, by way of apprehending, dwell on sounds, odors, tastes, tangibles, or mental phenomena. They should not, by way of apprehending, dwell on visual consciousness, and they should not, by way of apprehending, dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness. They should not, by way of apprehending, dwell on visually compounded sensory contact, and they should not, by way of apprehending, dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. They should not, by way of apprehending, dwell on feelings arising from visually compounded sensory contact, and they should not, by way of apprehending, dwell on feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact. They should not, by way of apprehending, dwell on the earth element, and they should not, by way of apprehending, dwell on the water element, the fire element, the wind element, the space element, or the consciousness element. They should not, by way of apprehending, dwell on ignorance, and they should not, by way of apprehending, dwell on formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. They should not, by way of apprehending, dwell on the perfection of generosity, and they should not, by way of apprehending, dwell on the perfection of ethical discipline, [F.9.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They should not, by way of apprehending, dwell on the emptiness of internal phenomena and they should not, by way of apprehending, dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should not, by way of apprehending, dwell on the applications of mindfulness, and they should not, by way of apprehending, dwell on the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They should not, by way of apprehending, dwell on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They should not, by way of apprehending, dwell on the vehicle of the śrāvakas. They should not, by way of apprehending, dwell on the vehicle of the pratyekabuddhas. They should not, by way of apprehending, dwell on the vehicle of the buddhas. They should not, by way of apprehending, dwell on the fruit of entering the stream to nirvāṇa. They should not, by way of apprehending, dwell on the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or buddhahood. They should not, by way of apprehending, dwell on knowledge of all the dharmas, and they should not, by way of apprehending, dwell on knowledge of the path or all-aspect omniscience.

“They should not, by way of apprehending, dwell on the notion of physical forms. [F.10.a] They should not, by way of apprehending, dwell on the notion of feelings, perceptions, formative predispositions, or consciousness. They should not, by way of apprehending, dwell on the notion of the sense fields, the sensory elements, or the links of dependent origination. They should not, by way of apprehending, dwell on the notion of the perfection of generosity, and they should not, by way of apprehending, dwell on the notion of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They should not, by way of apprehending, dwell on the notion of the emptiness of internal phenomena, and they should not, by way of apprehending, dwell on the notion of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should not, by way of apprehending, dwell on the notion of the applications of mindfulness, and they should not, by way of apprehending, dwell on the notion of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They should not, by way of apprehending, dwell on the notion of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. They should not, by way of apprehending, dwell on the notion of the fruit of entering the stream to nirvāṇa. [F.10.b] They should not, by way of apprehending, dwell on the notion of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, or all-aspect omniscience.

“They should not, by way of apprehending, dwell on the notion that physical forms are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that physical forms are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that feelings, perceptions, formative predispositions, or consciousness are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that consciousness [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations. {Ki.II-III: 8}

“They should not, by way of apprehending, dwell on the notion that the sense fields, sensory elements, and links of dependent origination are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the links of dependent origination [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations. [F.11.a]

“They should not, by way of apprehending, dwell on the notion that the perfection of generosity is permanent or on the notion that it is impermanent. They should not, by way of apprehending, dwell on the notion that the perfection of generosity is imbued with happiness, on the notion that it is imbued with suffering, on the notion that it constitutes a self, on the notion it does not constitute a self, on the notion that it is pleasant, on the notion that it is unpleasant, on the notion that it is at peace, on the notion that it is not at peace, on the notion that it is void, on the notion that it is not void, on the notion that it is empty, on the notion that it is not empty, on the notion that it is with signs, on the notion that it is without signs, on the notion that it has aspirations, or on the notion that it is without aspirations.

“They should not, by way of apprehending, dwell on the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the perfection of wisdom [and so forth] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion that they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the emptiness of internal phenomena is permanent or on the notion that it is impermanent. They should not, by way of apprehending, dwell on the notion that the emptiness of internal phenomena is imbued with happiness, on the notion that it is imbued with suffering, on the notion that it constitutes a self, on the notion it does not constitute a self, on the notion that it is pleasant, on the notion that it is unpleasant, on the notion that it is at peace, on the notion that it is not at peace, on the notion that it is void, on the notion that it is not void, on the notion that it is empty, on the notion that it is not empty, on the notion that it is with signs, on the notion that it is without signs, on the notion that it has aspirations, or on the notion that it is without aspirations. [F.11.b]

“They should not, by way of apprehending, dwell on the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the applications of mindfulness are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the applications of mindfulness are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, [F.12.a] great compassion, or the eighteen distinct qualities of the buddhas are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that the eighteen distinct qualities of the buddhas [and those other attributes] are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“They should not, by way of apprehending, dwell on the notion that [the fruits and realizations], up to and including all-aspect omniscience, are permanent or on the notion that they are impermanent. They should not, by way of apprehending, dwell on the notion that [the fruits and realizations], up to and including all-aspect omniscience, are imbued with happiness, on the notion that they are imbued with suffering, on the notion that they constitute a self, on the notion they do not constitute a self, on the notion that they are pleasant, on the notion that they are unpleasant, on the notion that they are at peace, on the notion that they are not at peace, on the notion that they are void, on the notion that they are not void, on the notion that they are empty, on the notion that they are not empty, on the notion that they are with signs, on the notion that they are without signs, on the notion that they have aspirations, or on the notion that they are without aspirations.

“Moreover, Kauśika, they should not, by way of apprehending, dwell on the notion that the fruit of entering the stream to nirvāṇa derives its dignity from unconditioned phenomena,357 nor should they, by way of apprehending, dwell on the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment derive their dignity from unconditioned phenomena.

“They should not, by way of apprehending, dwell on the notion that those who have entered the stream to nirvāṇa are worthy of gifts. They should not, by way of apprehending, dwell on the notion that those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, those who are pratyekabuddhas, and those who are tathāgatas, arhats, completely awakened buddhas are worthy of gifts. [F.12.b]

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending, dwell on the first [bodhisattva] level. They should not, by way of apprehending, dwell on the second level, the third level, the fourth level, the fifth level, the sixth level, the seventh level, the eighth level, the ninth level, or the tenth level. If you ask why, it is because if they were to dwell thereon, that dwelling would be unstable.

“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending, dwell on the notion, ‘I, abiding in the initial setting of the mind on enlightenment, should perfect the perfection of generosity.’ They should not, by way of apprehending, dwell on the notion, ‘I should perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.’

“They should not, by way of apprehending, dwell on the notion, ‘I should perfect the applications of mindfulness.’ They should not, by way of apprehending, dwell on the notion, ‘I should perfect the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path.’

“Bodhisattva great beings should not, by way of apprehending, dwell on the notion, ‘I should enter a bodhisattva’s full maturity.’ They should not, by way of apprehending, dwell on the notion, ‘I, having entered into the maturity of the bodhisattvas, should then dwell on the irreversible [eighth] level.’ They should not, by way of apprehending, dwell on the notion, ‘I, maintaining the five extrasensory powers of a bodhisattva, {Ki.II-III: 9} should proceed to inestimable, countless buddhafields in order to behold the lord buddhas, [F.13.a] pay homage to them, worship and venerate them, listen to the Dharma in their presence, and after hearing it teach it in just that way to others.’ Nor should they, by way of apprehending, dwell on the notions, ‘I should master similar fields to those fields of the lord buddhas,’ or ‘I, having traveled through inestimable, countless world systems, should venerate, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas with flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, and many ribbons,’ or to the notion, ‘I should worship those tathāgatas with many hundred billion trillions of garments.’

“They should not, by way of apprehending, dwell on the notion, ‘I should establish inestimable, countless beings in unsurpassed, complete enlightenment.’ They should not, by way of apprehending, dwell on the notion, ‘I should cultivate the five eyes,’ which, if you were to ask, is to say, ‘I should cultivate the eye of flesh, the eye of divine clairvoyance, the eye of the Dharma, the eye of wisdom, and the eye of the buddha.’ Nor should they, by way of apprehending, dwell on the notions, ‘I should master all the meditative stabilities. I should play with whatever meditative stabilities I desire to play with. I should master all the dhāraṇī gateways. I should master the ten powers of the tathāgatas. I should master the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.’

“They should not, by way of apprehending, dwell on the notions, ‘I should attain the body of a great person, [F.13.b] endowed with the thirty-two major marks,’ or ‘I should attain a body endowed with the eighty minor marks.’

“They should not, by way of apprehending, dwell on the notions, ‘I am a follower on account of faith,’ or ‘I am a follower on account of the doctrine,’ or ‘I am on the eighth-lowest level,’ or ‘I am one who has entered the stream to nirvāṇa,’ or ‘I am one who will only be subject to rebirth seven more times,’ or ‘I will be reborn within an identical class [of gods or humans] over successive lives,’ or ‘I am one who has only a single further intervening rebirth,’ or ‘I am an individual on a par with those whose series of lives has ended, and whose afflicted mental states have ended.’

“They should not, by way of apprehending, dwell on the notion, ‘I am one who has entered the stream to nirvāṇa.’ They should not, by way of apprehending, dwell on the notions, ‘I, having reentered this world for the last time, as one destined for only one more rebirth, will bring suffering to an end,’ or ‘I have entered [this world] in order to manifest the fruit of one no longer subject to rebirth,’ or ‘I, as one no longer subject to rebirth, will attain final nirvāṇa in this life,’ or ‘I have entered [this world] in order to manifest the fruit of arhatship,’ {Ki.II-III: 10} or ‘In this very lifetime I will attain final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind,’ or ‘I am a pratyekabuddha.’

“They should not, by way of apprehending, dwell on the notion, ‘I should transcend the level of the śrāvakas and the level of the pratyekabuddhas, and dwell on the levels of the bodhisattvas.’

“They should not, by way of apprehending, dwell on the notion, ‘I should dwell in the wisdom that is knowledge of the path and in the wisdom of all-aspect omniscience.’

“They should not, by way of apprehending, dwell on the notions, ‘I, having attained consummate buddhahood with respect to all phenomena and in all ways, should end all afflicted mental states arising through connecting propensities,’ or ‘I, having attained unsurpassed, completely awakened buddhahood, should turn the wheel of the Dharma,’ or ‘I, having enacted the deeds of the buddhas, should proceed to inestimable, countless world systems and bring beings to attain final nirvāṇa.’ [F.14.a]

“They should not, by way of apprehending, dwell on the notion, ‘I, abiding in the four supports for miraculous ability, should enter into and become absorbed in such meditative stabilities that would enable me to remain for eons, as numerous as the grains of sand of the river Gaṅgā.’

“They should not, by way of apprehending, dwell on the notion, ‘May the limit of my lifespan be inestimable!’ They should not, by way of apprehending, dwell on the notion, ‘May I possess the thirty-two major marks of a great person, and consummate each of these with one hundred merits!’ They should not, by way of apprehending, dwell on the notion, ‘May my single buddhafield equal in its extent the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and may it equal in its extent the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, numerous as the grains of sand of the river Gaṅgā!’

“They should not, by way of apprehending, dwell the notion, ‘May the world systems of this, my great trichiliocosm, be fashioned of indestructible reality!’ They should not, by way of apprehending, dwell on the notion, ‘May the harmful influence of the desire, hatred, and delusion of those beings who have scented the fragrance of my Tree of Enlightenment be eliminated, and may they not cultivate the mindsets of the śrāvakas or pratyekabuddhas!’

“They should not, by way of apprehending, dwell on the notion, ‘May they all indeed be assured of unsurpassed, complete enlightenment, and may those beings who have scented the fragrance of my Tree of Enlightenment be without physical or mental ailments!’

“They should not, by way of apprehending, dwell on the notion, ‘In this, my buddhafield, may the term physical forms not exist!’ They should not, by way of apprehending, dwell on the notion, ‘May the terms feelings, perceptions, formative predispositions, and consciousness not exist!’ [F.14.b] They should not, by way of apprehending, dwell on the notion, ‘In this, my buddhafield, may the terms sense fields, sensory elements, and links of dependent origination not exist!’ They should not, by way of apprehending, dwell on the notions, ‘In this, my buddhafield, may the terms perfection of generosity, perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, and perfection of wisdom not exist! May the term emptiness of internal phenomena not exist! May the term emptiness of external phenomena not exist! May the term emptiness of external and internal phenomena not exist! May the terms corresponding to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities not exist!’

“They should not, by way of apprehending, dwell on the notions, ‘In this, my buddhafield, may the term applications of mindfulness not exist! May the terms correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path not exist! May the terms truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways of liberation‍—emptiness, signlessness, and wishlessness‍—extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great loving kindness, great compassion, and distinct qualities of the buddhas not exist!’

“They should not, by way of apprehending, dwell on the notions, ‘[In this, my buddhafield], may the term one who enters the stream to nirvāṇa not exist! May the term one who is destined for only one more rebirth, the term one no longer subject to rebirth, and the term arhatship not exist!’ They should not, by way of apprehending, dwell on the notions, ‘[In this, my buddhafield], may the term pratyekabuddha not exist! [F.15.a] May the term bodhisattva not exist! May the term buddha not exist!’

“If you ask why this is so, it is because once the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, all phenomena are nonapprehensible. {Ki.II-III: 11} So it is, Kauśika, that bodhisattva great beings should not dwell on the perfection of wisdom.”

Then the venerable Śāradvatīputra thought, “How should bodhisattva great beings dwell on the perfection of wisdom?”

Thereupon the venerable Subhūti, knowing in his own mind the thoughts of the venerable Śāradvatīputra, addressed the latter as follows: “Venerable Śāradvatīputra, do you think that the tathāgatas, arhats, completely awakened buddhas dwell on anything?”

“Venerable Subhūti,” he replied, “the tathāgatas do not dwell on anything at all. Venerable Subhūti, the mind of the tathāgatas, arhats, completely awakened buddhas does not dwell on the perfection of generosity, and it does not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It does not dwell on physical forms. It does not dwell on feelings, perceptions, formative predispositions, or consciousness. It does not dwell on the sense fields, the sensory elements, or the links of dependent origination. It does not dwell on the emptiness of internal phenomena. It does not dwell on the emptiness of external phenomena. It does not dwell on the emptiness of external and internal phenomena. It does not dwell on the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. [F.15.b] [B28]

“It does not dwell on the thirty-seven factors of enlightenment. It does not dwell on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. It does not dwell on all-aspect omniscience.”

Subhūti then said, “Venerable Śāradvatīputra, bodhisattva great beings should dwell on the perfection of wisdom in the same way that the tathāgatas, arhats, completely awakened buddhas neither dwell, nor do they not dwell on physical forms; just as they neither dwell, nor do they not dwell on feelings, perceptions, formative predispositions, or consciousness; just as they neither dwell, nor do they not dwell on the eyes; just as they neither dwell, nor do they not dwell on the ears, nose, tongue, body, or mental faculty; just as they neither dwell, nor do they not dwell on sights; just as they neither dwell, nor do they not dwell on sounds, odors, tastes, tangibles, or mental phenomena; just as they neither dwell, nor do they not dwell on visual consciousness; just as they neither dwell, nor do they not dwell on auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; just as they neither dwell, nor do they not dwell on visually compounded sensory contact; [F.16.a] just as they neither dwell, nor do they not dwell on aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; just as they neither dwell, nor do they not dwell on feelings conditioned by visually compounded sensory contact; just as they neither dwell, nor do they not dwell on feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact; just as they neither dwell, nor do they not dwell on the earth element; just as they neither dwell, nor do they not dwell on the water element, the fire element, the wind element, the space element, or the consciousness element; just as they neither dwell, nor do they not dwell on ignorance; just as they neither dwell, nor do they not dwell on formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death; just as they neither dwell, nor do they not dwell on the perfection of generosity; just as they neither dwell, nor do they not dwell on the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; just as they neither dwell, nor do they not dwell on the emptiness of internal phenomena; just as they neither dwell, nor do they not dwell on [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; just as they neither dwell, nor do they not dwell on the applications of mindfulness; just as they neither dwell, nor do they not dwell on the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, [F.16.b] or the noble eightfold path; just as they neither dwell, nor do they not dwell on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas; and just as they neither dwell, nor do they not dwell on [the fruits and realizations], up to and including all-aspect omniscience. Venerable Śāradvatīputra, bodhisattva great beings should train and dwell on the perfection of wisdom accordingly, without apprehending anything.”

There were then some gods among the assembly who thought, “We can understand the words of the yakṣas, the language of the yakṣas, the terminology of the yakṣas, and the expressions of the yakṣas, when uttered by the yakṣas, and yet we cannot understand these explanations, statements, teachings, interpretations, elucidations, and established instructions of the perfection of wisdom, which the venerable Subhūti has just given.”

Then the venerable Subhūti, knowing in his own mind the thoughts of these gods, addressed them as follows: “Divine princes! Are you unable to understand the perfection of wisdom?” {Ki.II-III: 12}

“Indeed, Blessed Subhūti, we cannot understand the perfection of wisdom,” they replied.

Then the venerable Subhūti again addressed these gods: “Divine princes! Are you unable to understand what I have said?”

“Noble Subhūti, we cannot understand,” replied the gods.

Subhūti said, “Divine princes, not a single syllable has been uttered, [F.17.a] and so you cannot hear that which is not expressed. You cannot understand that which you cannot hear. If you ask why, divine princes, it is because the perfection of wisdom does not consist of syllables, and there is no one who would teach it, no listener who would hear it, and no one who would understand it. If you ask why, divine princes, it is because there are no syllables in the enlightenment of the tathāgatas, arhats, completely awakened buddhas. Divine princes! Suppose that the tathāgatas, arhats, completely awakened buddhas were to conjure an emanation, and if that emanation too were to conjure forth the four assemblies of monks, nuns, laymen, and laywomen, and if through that emanation they were to teach the Dharma to these four assemblies, do you think, divine princes, that there would be anyone teaching those assemblies, or anyone who would hear, or anyone who would understand?”358

“There would not, venerable, blessed Subhūti!” they answered.

Subhūti then said, “Divine princes, similarly, all doctrines are like phantoms. They are not taught by anyone. They are not heard by anyone, and indeed they are not known by anyone at all.

“Divine princes, suppose that someone were to see in a dream a tathāgata, arhat, completely awakened buddha, teaching the Dharma. Do you think, divine princes, that anything would be taught, heard, or understood by anyone?”

“It would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like dreams. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.

“Divine princes, suppose two people standing in the defile of a ravine were to praise the Buddha, and likewise praise the Dharma and the Saṅgha, [F.17.b] and if echoes were to reverberate from those two, do you think, divine princes, that the first echo would understand the sound of the second echo?”

“It would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like echoes. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.

“Divine princes, suppose that an illusionist or the apprentice of an illusionist, standing at a major crossroads, were to conjure a tathāgata, arhat, completely awakened buddha, and he were then to conjure up the four assemblies of monks, nuns, laymen, and laywomen, and if that very [phantom of the tathāgata] were to teach the Dharma to those four phantom assemblies, do you think, divine princes, that there would be anyone teaching or listening, or understanding?”

“There would not, blessed Subhūti!” they answered.

“Divine princes,” Subhūti continued, “similarly, all doctrines are like illusions. They are not taught by anyone. They are not heard by anyone, and they are not understood by anyone at all.” {Ki.II-III: 13}

Then these gods thought, “May this elder Subhūti continue to elucidate these matters! May this noble Subhūti elucidate the perfection of wisdom! He is teaching that which is most profound of all. He is introducing that which is most subtle of all.”

Then the venerable Subhūti, knowing in his own mind the thoughts in the minds of these gods, addressed them as follows: “Divine princes! Physical forms are neither profound nor subtle. Feelings, perceptions, formative predispositions, and consciousness are neither profound nor subtle. If you ask why, the nature of physical forms is neither profound nor subtle. [F.18.a] The nature of feelings, perceptions, formative predispositions, and consciousness is neither profound nor subtle.

“The eyes are neither profound nor subtle. The ears, nose, tongue, body, and mental faculty are neither profound nor subtle. If you ask why, the nature of the eyes is neither profound nor subtle. The nature of the ears, nose, tongue, body, and mental faculty is neither profound nor subtle.

“Sights are neither profound nor subtle. Sounds, odors, tastes, tangibles, and mental phenomena are neither profound nor subtle. If you ask why, the nature of sights is neither profound nor subtle. The nature of sounds, odors, tastes, tangibles, and mental phenomena is neither profound nor subtle.

“Visual consciousness is neither profound nor subtle. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are neither profound nor subtle. If you ask why, the nature of visual consciousness is neither profound nor subtle. The nature of auditory consciousness, the nature of olfactory consciousness, the nature of gustatory consciousness, the nature of tactile consciousness, and the nature of mental consciousness are neither profound nor subtle.

“Visually compounded sensory contact is neither profound nor subtle. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are neither profound nor subtle. If you ask why, the nature of visually compounded sensory contact is neither profound nor subtle. The nature of aurally compounded sensory contact, the nature of nasally compounded sensory contact, the nature of lingually compounded sensory contact, the nature of corporeally compounded sensory contact, and the nature of mentally compounded sensory contact are neither profound nor subtle. [F.18.b]

“Feelings conditioned by visually compounded sensory contact are neither profound nor subtle. Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are neither profound nor subtle. If you ask why, the nature of feelings conditioned by visually compounded sensory contact is neither profound nor subtle. The nature of feelings conditioned by aurally compounded sensory contact, the nature of feelings conditioned by nasally compounded sensory contact, the nature of feelings conditioned by lingually compounded sensory contact, the nature of feelings conditioned by corporeally compounded sensory contact, and the nature of feelings conditioned by mentally compounded sensory contact are neither profound nor subtle.

“The earth element is neither profound nor subtle. The water element, the fire element, the wind element, the space element, and the consciousness element are neither profound nor subtle. If you ask why, the nature of the earth element is neither profound nor subtle. The nature of the water element, the nature of the fire element, the nature of the wind element, the nature of the space element, and the nature of the consciousness element are neither profound nor subtle.

“Fundamental ignorance is neither profound nor subtle. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are neither profound nor subtle. If you ask why, the nature of ignorance is neither profound nor subtle. The nature of formative predispositions, the nature of consciousness, the nature of name and form, the nature of the six sense fields, the nature of sensory contact, the nature of sensation, the nature of craving, the nature of grasping, [F.19.a] the nature of the rebirth process, the nature of actual birth, and the nature of aging and death are neither profound nor subtle.

“The perfection of generosity is neither profound nor subtle. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither profound nor subtle. If you ask why, the nature of the perfection of generosity is neither profound nor subtle. The nature of the perfection of ethical discipline, the nature of the perfection of tolerance, the nature of the perfection of perseverance, the nature of the perfection of meditative concentration, and the nature of the perfection of wisdom are neither profound nor subtle.

“The emptiness of internal phenomena is neither profound nor subtle. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither profound nor subtle. If you ask why, the nature of the emptiness of internal phenomena is neither profound nor subtle. The natures of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither profound nor subtle.

“The applications of mindfulness are neither profound nor subtle. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are neither profound nor subtle. If you ask why, the nature of the applications of mindfulness is neither profound nor subtle. The nature of the correct exertions, the nature of the supports for miraculous ability, the nature of the faculties, the nature of the powers, the nature of the branches of enlightenment, and the nature of the noble eightfold path are neither profound nor subtle.

“The truths of the noble ones are neither profound nor subtle. The meditative concentrations, the immeasurable attitudes, [F.19.b] the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are neither profound nor subtle. If you ask why, the nature of the truths of the noble ones is neither profound nor subtle. The natures of the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are neither profound nor subtle.

“The ten powers of the tathāgatas are neither profound nor subtle. The four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and the [fruits and realizations], up to and including all-aspect omniscience, are neither profound nor subtle. If you ask why, the nature of the ten powers of the tathāgatas is neither profound nor subtle. The natures of the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas and the [fruits and realizations], up to and including all-aspect omniscience, are neither profound nor subtle.”

Then these gods thought, “In this teaching of the Dharma, there is no conception of physical forms.359 There is no conception of feelings, perceptions, formative predispositions, or consciousness. In this teaching of the Dharma, there is no conception of the sense fields, the sensory elements, or the links of dependent origination. In this teaching of the Dharma, there is no conception of the perfection of generosity, and there is no conception of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.20.a] the perfection of meditative concentration, or the perfection of wisdom. In this teaching of the Dharma, there is no conception of the emptiness of internal phenomena and there is no conception of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“In this Dharma, there no conception of the thirty-seven factors conducive to enlightenment. There is no conception of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, {Ki.II-III: 14} the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.

“In this Dharma, there is no conception of entering the stream to nirvāṇa, and there is no conception of the fruit of entering the stream to nirvāṇa. There is no conception of being destined for only one more rebirth, of the fruit of being destined for only one more rebirth, of no longer being subject to further rebirth, of the fruit of no longer being subject to rebirth, of arhatship, of pratyekabuddhas, of individual enlightenment, of the bodhisattva levels, or of the buddhas and enlightenment. There is no conception of syllables.”

Then the venerable Subhūti said to these gods, “Divine princes! It is so! It is so! The enlightenment of the tathāgatas is inexpressible, and it cannot be spoken. It cannot be taught by anyone. It cannot be heard by anyone. It cannot be known by anyone. Divine princes! So it is that those who seek to dwell in the fruit of entering the stream to nirvāṇa, [F.20.b] or who seek to actualize the fruit of entering the stream to nirvāṇa, cannot do so without relying on accepting this. Those who seek to dwell on the fruit of being destined for only one more rebirth, on the fruit of no longer being subject to further rebirth, on arhatship, on individual enlightenment, and those who seek to dwell on unsurpassed, complete enlightenment, or who seek to actualize unsurpassed, complete enlightenment, cannot do so without relying on this acceptance. In this way, divine princes, bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment onward, should dwell in the perfection of wisdom, because it cannot be expressed and it cannot be heard.”