The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 16

Then Śakra, mighty lord of the gods, thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, I should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, widely scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then all the gods in this great trichiliocosm, from the Caturmahā­rāja­kāyika realm, up to and including Akaniṣṭha, also had the thought, “Since the elder Subhūti is teaching in this manner, causing this cascade of the Dharma, we should also conjure up many flowers in order to worship this perfection of wisdom and scatter them, manifestly scatter them, and thoroughly scatter them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then Śakra, mighty lord of the gods, and also all the gods in this great trichiliocosm, from the Caturmahā­rāja­kāyika realm, up to and including Akaniṣṭha, conjured up many coral flowers, which are divine sacraments, in order to worship this perfection of wisdom, and then they scattered them, widely scattered them, and thoroughly scattered them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and [F.36.b] the elder Subhūti. As soon as these flowers had been scattered, the ground of this great trichiliocosm was covered with flowers and a delightful and pleasant towering mansion of flowers formed in the sky above, as large as the great trichiliocosm.

The elder Subhūti thought, “I have not previously seen even in all the god realms these flowers that the gods are so widely scattering in this manner. These flowers have been conjured up. So these flowers that the gods are scattering have not originated from trees. They have not grown from water. They have not grown from the plains. These flowers that the gods are so widely scattering have originated from mind. These flowers have not originated from trees.”

Then Śakra, mighty lord of the gods, mentally said to the elder Subhūti, “Blessed Subhūti, these flowers have not originated at all. These flowers have not originated from mind, and they have not originated from trees.”

“Kauśika,” replied Subhūti, “you have said that these flowers have not originated and have not grown, that these flowers have neither originated from mind, nor have they originated from trees. Kauśika, since in that way they are nonarising, they are not flowers at all.”

Śakra responded, “Blessed Subhūti, is it not only these flowers that are ephemeral and unoriginated, but are physical forms also unoriginated? Are feelings, perceptions, formative predispositions, and consciousness also unoriginated?” {Ki.II-III: 21}

“Kauśika,” replied Subhūti, “it is not only these flowers that are ephemeral and unoriginated, but, Kauśika, physical forms are also unoriginated, and that which is unoriginated is not physical forms. Kauśika, feelings, [F.37.a] perceptions, formative predispositions, and consciousness are also unoriginated, and that which is unoriginated is not consciousness [and so forth]. Kauśika, the eyes are unoriginated, and that which is unoriginated is not the eyes. Kauśika, the ears, nose, tongue, body, and mental faculty are unoriginated, and that which is unoriginated is not the mental faculty [and so forth]. Kauśika, sights are unoriginated, and that which is unoriginated is not sights. Kauśika, sounds, odors, tastes, tangibles, and mental phenomena are unoriginated, and that which is unoriginated is not mental phenomena [and so forth]. Kauśika, visual consciousness is unoriginated, and that which is unoriginated is not visual consciousness. Kauśika, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unoriginated, and that which is unoriginated is not mental consciousness [and so forth]. Kauśika, visually compounded sensory contact is unoriginated, and that which is unoriginated is not visually compounded sensory contact. Kauśika, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unoriginated, and that which is unoriginated is not mentally compounded sensory contact [and so forth]. Kauśika, feelings arising from visually compounded sensory contact are unoriginated, and that which is unoriginated is not feelings arising from visually compounded sensory contact. Kauśika, 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 unoriginated, and that which is unoriginated is not feelings arising from mentally compounded sensory contact [and so forth]. Kauśika, the earth element is unoriginated, and that which is unoriginated is not the earth element. Kauśika, the water element, the fire element, the wind element, the space [F.37.b] element, and the consciousness element are unoriginated, and that which is unoriginated is not the consciousness element [and so forth]. Kauśika, ignorance is unoriginated, and that which is unoriginated is not ignorance. Kauśika, 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 unoriginated, and that which is unoriginated is not aging and death [and so forth]. Kauśika, the perfection of generosity is unoriginated, and that which is unoriginated is not the perfection of generosity. Kauśika, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are unoriginated, and that which is unoriginated is not the perfection of wisdom [and so forth]. Kauśika, the emptiness of internal phenomena is unoriginated, and that which is unoriginated is not the emptiness of internal phenomena. Kauśika, the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unoriginated, and that which is unoriginated is not the emptiness of the essential nature of nonentities [and so forth]. Kauśika, the applications of mindfulness are unoriginated, and that which is unoriginated is not the applications of mindfulness. Kauśika, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are unoriginated, and that which is unoriginated is not the noble eightfold path [and so forth]. Kauśika, 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, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [F.38.a] great loving kindness, great compassion, and the distinct qualities of the buddhas are unoriginated, and that which is unoriginated is not the distinct qualities of the buddhas [and so forth]. Kauśika, the fruit of entering the stream to nirvāṇa is unoriginated, and that which is unoriginated is not the fruit of entering the stream to nirvāṇa. Kauśika, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are unoriginated, and that which is unoriginated is not individual enlightenment [and so forth]. Kauśika, all-aspect omniscience is unoriginated, and that which is unoriginated is not all-aspect omniscience. Kauśika, those who enter the stream to nirvāṇa are unoriginated, and that which is unoriginated is not those who enter the stream to nirvāṇa. Kauśika, those who are destined for only one more rebirth, those who are no longer subject to rebirth, and the arhats are unoriginated, and that which is unoriginated is not the arhats. Kauśika, the pratyekabuddhas are unoriginated, and that which is unoriginated is not the pratyekabuddhas. Kauśika, the bodhisattvas are unoriginated, and that which is unoriginated is not the bodhisattvas. Kauśika, the tathāgatas are unoriginated, and that which is unoriginated is not the tathāgatas.” {Ki.II-III: 22}

Then Śakra, mighty lord of the gods, thought, “Oh! The elder Subhūti who teaches the nature of reality without contradicting such conceptualizations is profoundly wise.”

Then the Lord Buddha said to Śakra, mighty lord of the gods, “It is so! Kauśika, it is so! This elder Subhūti is endowed with profound wisdom. That is to say, he even teaches the nature of reality without contradicting such conceptualizations.”

Then Śakra, mighty lord of the gods, asked, “Blessed Lord, how does this elder Subhūti even teach the nature of reality without contradicting conceptualizations?”

The Lord [Buddha] replied to Śakra, mighty lord of the gods, [F.38.b] “Kauśika, physical forms are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, feelings, perceptions, formative predispositions, and consciousness are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“Kauśika, the sense fields, the sensory elements, and the links of dependent origination are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“Kauśika, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, 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, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, [F.39.a] 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 merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti.

“The fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, all-aspect omniscience is merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, those who enter the stream to nirvāṇa are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. Kauśika, those who are destined for only one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, bodhisattvas, and completely awakened buddhas are merely conceptualized, and that which is merely conceptualized is the nature of reality. This is taught without contradiction by the elder Subhūti. If you ask why, Kauśika, that which is the real nature of phenomena is not contradicted and cannot be contradicted. That which is not contradicted and cannot be contradicted is taught and not contradicted by the elder Subhūti. So it is, Kauśika, that the elder Subhūti does indeed teach the nature of reality without contradicting conceptualizations.” {Ki.II-III: 23} [F.39.b]

Then the venerable Subhūti addressed Śakra, mighty lord of the gods: “Kauśika, it is so! It is so! The Blessed Lord indeed teaches that all phenomena are merely conceptualizations. Kauśika, bodhisattva great beings should also know in that way that all phenomena are merely conceptualizations, and they should train in the perfection of wisdom. Kauśika, bodhisattva great beings who train accordingly do not train in physical forms. If you ask why, it is because they do not observe any physical forms in which they should train. They do not train in feelings, perceptions, formative predispositions, or consciousness. If you ask why, it is because they do not observe any consciousness [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in the eyes. If you ask why, it is because they do not observe any eye in which they should train. They do not train in the ears, nose, tongue, body, or mental faculty. If you ask why, it is because they do not observe any mental faculty [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in sights. If you ask why, it is because they do not observe any sights in which they should train. They do not train in sounds, odors, tastes, tangibles, or mental phenomena. If you ask why, it is because they do not observe any mental phenomena [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in visual consciousness. If you ask why, it is because they do not observe any visual consciousness in which they should train. They do not train in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental [F.40.a] consciousness. If you ask why, it is because they do not observe any mental consciousness [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in visually compounded sensory contact. If you ask why, it is because they do not observe any visually compounded sensory contact in which they should train. They do not train in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. If you ask why, it is because they do not observe any mentally compounded sensory contact [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in feelings conditioned by visually compounded sensory contact. If you ask why, it is because they do not observe any feelings conditioned by visually compounded sensory contact in which they should train. They do not train in 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. If you ask why, it is because they do not observe any feelings conditioned by mentally compounded sensory contact [and so forth] in which they should train. Bodhisattva great beings who train accordingly do not train in the earth element. If you ask why, it is because they do not observe any earth element in which they should train. They do not train in the water element, the fire element, the wind element, the space element, or the consciousness element. If you ask why, it is because they do not observe any consciousness element [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in ignorance. If you ask why, [F.40.b] it is because they do not observe any ignorance in which they should train. They do not train in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death. If you ask why, it is because they do not observe any aging and death [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the perfection of generosity. If you ask why, it is because they do not observe any perfection of generosity in which they should train. They do not train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. If you ask why, it is because they do not observe any perfection of wisdom [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the emptiness of internal phenomena. If you ask why, it is because they do not observe any emptiness of internal phenomena in which they should train. They do not train in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. If you ask why, it is because they do not observe any emptiness of the essential nature of nonentities [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the applications of mindfulness. If you ask why, it is because they do not observe any applications of mindfulness in which they should train. They do not train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. If you ask why, it is because they do not observe any noble eightfold path [and so forth] in which they should train.

“Bodhisattva great beings who train accordingly do not train in the noble [F.41.a] truths, 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, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. If you ask why, it is because they do not observe any distinct qualities of the buddhas [and so forth] in which they should train. They do not train in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. They do not train in knowledge of the path. They do not train in all-aspect omniscience. If you ask why, it is because they do not observe any all-aspect omniscience [and so forth] in which they should train.”

Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Blessed Subhūti, why do bodhisattva great beings not observe physical forms? Why do they not observe feelings, perceptions, formative predispositions, or consciousness? Why do they not observe the sense fields, the sensory elements, or the links of dependent origination? Why do they not observe the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment? Why do they not observe 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, [F.41.b] 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, or the eighteen distinct qualities of the buddhas? Why do they not observe [the fruits and realizations], up to and including all-aspect omniscience?”

“Kauśika,” replied Subhūti, “it is because physical forms are empty of physical forms. Feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. {Ki.II-IIII: 24} The sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, the eighteen distinct qualities of the buddhas and [all the fruits and realizations], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth].

“Kauśika, the emptiness of physical forms does not observe the emptiness of physical forms. The emptiness of feelings does not observe the emptiness of feelings. The emptiness of perceptions does not observe the emptiness of perceptions. The emptiness of formative predispositions does not observe the emptiness of formative predispositions, and the emptiness of consciousness does not observe the emptiness of consciousness. [F.42.a] The emptiness of [all the attributes and fruits], up to and including all-aspect omniscience, does not observe all-aspect omniscience [and so forth].

“Kauśika, so it is that whoever trains in this emptiness trains in emptiness through there not being two. That is to say, they train in the emptiness of physical forms without any dividing into two. They train in the emptiness of feelings, the emptiness of perceptions, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness without any dividing into two. They train in the emptiness of the sense fields, the sensory elements, and the links of dependent origination without any dividing into two. They train in the emptiness of the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and of [all the fruits and realizations], up to and including all-aspect omniscience, without any dividing into two.

“Kauśika, those who train, without any dividing into two, in the emptiness of physical forms, and those who train, without any dividing into two, in the emptiness of feelings, perceptions, formative predispositions, and consciousness, train, without any dividing into two, in the perfection of generosity, and they train, without any dividing into two, in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.42.b] the perfection of meditative concentration, and the perfection of wisdom. They train, without any dividing into two, in the emptiness of internal phenomena, and they train, without any dividing into two, in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They train, without any dividing into two, in the applications of mindfulness, and they train, without any dividing into two, in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They train, without any dividing into two, in 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They train, without any dividing into two, in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, buddhahood, knowledge of the path, and all-aspect omniscience.

“Those who train in the perfection of generosity without any dividing into two; those who train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom without any dividing into two; those who train in the emptiness of internal phenomena without any dividing into two; those who train in the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, without any dividing into two; those who train in the applications of mindfulness without any dividing into two; [F.43.a] those who train in the [other causal attributes], up to and including the noble eightfold path, without any dividing into two; those who train in the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, without any dividing into two; those who train in knowledge of all the dharmas without any dividing into two; and those who train in the [other fruits and realizations], up to and including all-aspect omniscience, without any dividing into two‍—all of them train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two.

“Those who train in the incalculable and immeasurable attributes of the buddhas, without any dividing into two, do not train in order to enhance or diminish physical forms. They do not train in order to enhance or diminish feelings, perceptions, formative predispositions, or consciousness. They do not train in order to enhance or diminish the sense fields, the sensory elements, or the links of dependent origination. {Ki.II-IIII: 25} They do not train in order to enhance or diminish the perfection of generosity. They do not train in order to enhance or diminish the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not train in order to enhance or diminish the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not train in order to enhance or diminish the applications of mindfulness. They do not train in order to enhance or diminish the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or [F.43.b] the noble eightfold path. They do not train in order to enhance or diminish 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge or the eighteen distinct qualities of the buddhas. They do not train in order to enhance or diminish [the fruits and realizations], up to and including all-aspect omniscience.

“Those who do not train in order to enhance or diminish physical forms; who do not train in order to enhance or diminish feelings, perceptions, formative predispositions, or consciousness; and who do not train in order to enhance or diminish [all the attributes, fruits, and realizations], up to and including all-aspect omniscience, do not train in order to accept or negate physical forms. They do not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness. They do not train in order to accept or negate the sense fields, the sensory elements, or the links of dependent origination. They do not train in order to accept or negate the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, [F.44.a] the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not train in order to accept or negate [all the fruits and realizations], up to and including all-aspect omniscience.” [B30]

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, do bodhisattva great beings who train accordingly not train in order to accept or negate physical forms? Do they not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness? Do they not train in order to accept or negate [all the attributes and fruits], up to and including all-aspect omniscience?”

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train accordingly do not train in order to accept or negate physical forms. They do not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness. They do not train in order to accept or negate [all the attributes and fruits], up to and including all-aspect omniscience.”

“Venerable Subhūti,” he asked, “why do bodhisattva great beings not train in order to accept or negate physical forms? Why do they not train in order to accept or negate feelings, perceptions, formative predispositions, or consciousness? Why do they not train in order to accept or negate [all attributes and fruits], up to and including all-aspect omniscience?”

“Venerable Śāradvatīputra,” replied Subhūti, [F.44.b] “it is because there is no acceptance of physical forms. That is to say, there is no acceptance of physical forms as physical forms, owing to the emptiness of external and internal phenomena. It is because there is no acceptance of feelings, perceptions, formative predispositions, or consciousness. That is to say, there is no acceptance of consciousness [and so forth] as consciousness [and so forth], owing to the emptiness of external and internal phenomena. {Ki.II-III: 26} It is because there is no acceptance of the sense fields, the sensory elements, or the links of dependent origination. That is to say, there is no acceptance of the links of dependent origination [and so forth] as the links of dependent origination [and so forth], owing to the emptiness of external and internal phenomena. It is because there is no acceptance of the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. That is to say, there is no acceptance of the distinct qualities of the buddhas [and so forth] as the distinct qualities of the buddhas [and so forth], owing to the emptiness of external and internal phenomena. It is because there is no acceptance of [the fruits and realizations], up to and including all-aspect omniscience. That is to say, there is no acceptance of all-aspect omniscience [and so forth] as all-aspect omniscience [and so forth], owing to the emptiness of external and internal phenomena. Venerable Śāradvatīputra, so it is that they will be emancipated in all-aspect omniscience through the nonacceptance of all phenomena.”

“Venerable Subhūti,” he asked, “will bodhisattva great beings who train in this manner train in the perfection of wisdom and [F.45.a] be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena?”

“Venerable Śāradvatīputra,” replied Subhūti, “bodhisattva great beings who train in this manner will train in the perfection of wisdom and be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena.”

“Venerable Subhūti,” he asked, “how will bodhisattva great beings who train in this manner train in it and be emancipated in all-aspect omniscience, owing to the nonacceptance of all phenomena?”

“Venerable Śāradvatīputra,” replied Subhūti, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the arising of physical forms, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because physical forms do not exist and are not apprehended, owing to the intrinsic nature of physical forms. They do not observe the arising of feelings, perceptions, formative predispositions, or consciousness, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because consciousness [and so forth] do not exist and are not apprehended, owing to the intrinsic nature of consciousness [and so forth]. They do not observe the arising of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, [F.45.b] signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, {Ki.II-III: 27} the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [all fruits and realizations], up to and including all-aspect omniscience, nor do they observe their cessation, appropriation, rejection, affliction, purification, accumulation, diminishing, decrease, or increase. If you ask why, it is because all-aspect omniscience [and so forth] do not exist and are not apprehended, owing to the intrinsic nature of all-aspect omniscience [and so forth]. Venerable Śāradvatīputra, so it is that bodhisattva great beings train in the perfection of wisdom and are emancipated in all-aspect omniscience through the nonarising, noncessation, nonappropriation, nonrejection, nonaffliction, nonpurification, nonaccumulation, nondiminishing, nondecrease, and nonincrease of all phenomena.”

Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, where should one search for the bodhisattva great beings’ perfection of wisdom?”

“Mighty lord of the gods, one should seek the bodhisattva great beings’ perfection of wisdom in the discourse of Subhūti,”362 replied Śāradvatīputra.

Then Śakra, mighty lord of the gods, said to the venerable Subhūti, “The noble Śāradvatīputra has said that one should seek the perfection of wisdom that bodhisattva great beings have in the discourse of Subhūti. Is this through your power, through your blessing?”

“Kauśika,” replied Subhūti, “it is not through my power. It is not through my blessing.”

Śakra asked, [F.46.a] “Blessed Subhūti, in that case, whose power is it, and whose blessing is it?”

“Kauśika,” replied Subhūti, “it is the power of the tathāgatas. It is the blessing of the tathāgatas.”

Śakra then asked, “Blessed Subhūti, if all phenomena are without blessing, how can it be said that this is the power of the tathāgatas, this is the blessing of the tathāgatas? The tathāgatas are nonapprehensible apart from reality that is devoid of blessings. The existence of the tathāgatas is nonapprehensible apart from the real nature.”

“Kauśika, it is so! It is so!” replied Subhūti. “The existence of the tathāgatas is not apprehensible apart from reality that is devoid of blessings. The existence of the tathāgatas is not apprehensible apart from the real nature. The tathāgatas are not apprehensible in reality that is devoid of blessings. Nor indeed is reality devoid of blessings apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the real nature. Nor indeed is the real nature apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of physical forms. Nor indeed is the real nature of physical forms apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of physical forms. Nor indeed is the reality of physical forms apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of feelings, perceptions, formative predispositions, or consciousness. {Ki.II-III: 28} Nor indeed is the real nature of consciousness [and so forth] apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of consciousness [and so forth]. Nor indeed is the reality of consciousness [and so forth] apprehensible in the tathāgatas.

“The tathāgatas are not apprehensible in the real nature of the sense fields, the sensory elements, the links of dependent origination, the perfections, [F.46.b] all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [any of the fruits and realizations], up to and including all-aspect omniscience. Nor indeed is the real nature of all-aspect omniscience [and so forth] apprehensible in the tathāgatas. The tathāgatas are not apprehensible in the reality of all-aspect omniscience [and so forth]. Nor indeed is the reality of all-aspect omniscience [and so forth] apprehensible in the tathāgatas.

“Kauśika, that which is a tathāgata is neither conjoined with nor disjoined from the real nature of physical forms. It is neither conjoined with nor disjoined from the reality of physical forms. It is neither conjoined with nor disjoined from anything other than the real nature of physical forms. It is neither conjoined with nor disjoined from anything other than the reality of physical forms.

“It is neither conjoined with nor disjoined from the real nature of feelings, perceptions, formative predispositions, or consciousness. It is neither conjoined with nor disjoined from the reality of consciousness [and so forth]. It is neither conjoined with nor disjoined from anything other than the real nature of consciousness [and so forth]. It is neither conjoined with nor disjoined from anything other than the reality of consciousness [and so forth].

“Kauśika, that which is a tathāgata is neither conjoined with nor disjoined from the real nature of [all the attributes, fruits, and realizations], up to and including all-aspect omniscience. [F.47.a] It is neither conjoined with nor disjoined from the reality of all-aspect omniscience [and so forth]. It is neither conjoined with nor disjoined from anything other than the real nature of all-aspect omniscience [and so forth]. It is neither conjoined with nor disjoined from anything other than the reality of all-aspect omniscience [and so forth]. Kauśika, this is the power of those who are neither conjoined with nor disjoined from all those phenomena. This is their blessing inasmuch as they are devoid of blessing.

“Kauśika, you asked where bodhisattva great beings should seek the perfection of wisdom. Kauśika, they should not seek it in physical forms. They should not seek it in anything other than physical forms. They should not seek it in feelings, perceptions, formative predispositions, or consciousness. They should not seek it in anything other than consciousness [and so forth]. If you ask why, Kauśika, it is because all those phenomena‍—be they ‘physical forms,’ be they ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ or ‘consciousness’, be they ‘bodhisattvas,’ be they ‘the perfection of wisdom,’ or be they ‘the act of seeking’‍—are neither conjoined nor disjoined, and they are immaterial, invisible, and unimpeded, with a single defining characteristic, in that they are without defining characteristics.

“Moreover, Kauśika, bodhisattva great beings should not seek the perfection of wisdom even in the sense fields, the sensory elements, or the links of dependent origination. Nor should they seek it in the perfections, the aspects of emptiness, the factors conducive to enlightenment, {Ki.II-III: 29} the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, [F.47.b] the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or in [any of the fruits and realizations], up to and including all-aspect omniscience. If you ask why, Kauśika, it is because all those phenomena‍—be they ‘physical forms,’ be they ‘all-aspect omniscience’ [and so forth], be they ‘bodhisattvas,’ be they ‘the perfection of wisdom,’ or be they ‘the act of seeking’‍—are neither conjoined nor disjoined, and they are immaterial, invisible, and unimpeded, with a single defining characteristic, in that they are without defining characteristics.

“If you ask why, Kauśika, it is because physical forms are not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than physical forms. The real nature of physical forms is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the real nature of physical forms. The reality of physical forms is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the reality of physical forms.

“Feelings, perceptions, formative predispositions, and consciousness are not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than consciousness [and so forth]. The real nature of consciousness [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the real nature of consciousness [and so forth]. The reality of consciousness [and so forth] is not the perfection of wisdom. Nor indeed is the perfection of wisdom anything other than the reality of consciousness [and so forth].

“The sense fields, the sensory elements, [F.48.a] the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct quali