The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 30

Then Śakra, mighty lord of the gods, thought, “Those noble sons or noble daughters in whose ears this perfection of wisdom resounds have venerated the conquerors of the past. Those beings in whose ears this perfection of wisdom resounds have grown the roots of virtuous action in the presence of the tathāgatas. Those beings in whose ears this perfection of wisdom resounds have been accepted by spiritual mentors. Leaving aside those who have taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, and who, having taken up, upheld, recited, and mastered it, then earnestly applied the perfection of wisdom in its real nature‍—apart from them, those noble sons or noble daughters who, having heard this perfection of wisdom are neither fearful, nor afraid, nor terrified, have questioned and petitioned the tathāgatas, arhats, completely awakened buddhas of the past. Those noble sons or noble daughters who, having heard this perfection of wisdom, are neither fearful, nor afraid, nor terrified, and who have [also] taken up, upheld, recited, mastered, and focused their attention correctly on this profound perfection of wisdom, have been cultivating the perfection of generosity, and have been practicing the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom for many eons.” {Ki.IV: 9}

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, those noble sons or noble daughters who, having heard this profound perfection of wisdom, and are neither fearful, nor afraid, nor terrified, but take up, uphold, recite, [F.223.a] master, and focus their attention correctly on it, should be held to resemble irreversible bodhisattva great beings. If one were to ask why, Blessed Lord, this perfection of wisdom is profound. Those who have not practiced the six perfections in the past could not become devoted to it, after just hearing it. Blessed Lord, those noble sons or noble daughters who think of abandoning this profound perfection of wisdom after hearing it have indeed abandoned this profound perfection of wisdom in the past. If one were to ask why, it is because when this profound perfection of wisdom is explained, those noble sons or noble daughters are without faith and devotion. Those noble sons or noble daughters have not venerated the lord buddhas, bodhisattva great beings, and śrāvakas in the past. They have not made requests and have not asked how the perfection of generosity should be practiced; how the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be practiced; how the emptiness of internal phenomena should be cultivated; how [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should be cultivated; how the applications of mindfulness should be cultivated; how the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path should be cultivated; how the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, [F.223.b] the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers should be cultivated; how the meditative stabilities and the dhāraṇī gateways should be cultivated; and how the powers of the tathāgatas, the fearlessnesses, {Ki.IV: 10} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas should be cultivated.”

Then Śakra, mighty lord of the gods, said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, since this perfection of wisdom is absolutely profound, when this profound perfection of wisdom is revealed, why is it so astonishing that bodhisattva great beings who did not practice it in the past and lacked devotion are [now] not devoted to 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 emptiness of external phenomena, the emptiness of external and internal phenomena, the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven factors conducive to enlightenment, 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, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience. Why is that so astonishing? Venerable Śāradvatīputra, [F.224.a] I pay homage to the perfection of wisdom! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena.”

Then the Blessed One said to Śakra, mighty lord of the gods, “It is so! Kauśika, it is so! One who pays homage to the perfection of wisdom pays homage to the wisdom that knows all phenomena. If you ask why, Kauśika, the all-aspect omniscience of the lord buddhas originates therefrom, and [conversely] it is on the basis of the wisdom that knows all phenomena that the perfection of wisdom is expressed. Kauśika, noble sons or noble daughters who wish to dwell in all-aspect omniscience should dwell in the perfection of wisdom. Noble sons or noble daughters who wish to attain the wisdom of knowledge of the path, who wish to abandon all afflicted mental states associated with reincarnation through the continuity of propensities, and who wish to turn the wheel of the Dharma, should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in the fruit of entering the stream to nirvāṇa, who wish to establish them in the fruit of being destined for only one more rebirth, in the fruit on no longer being subject to rebirth, and in arhatship, who wish to establish them in individual enlightenment, and who wish to establish them in unsurpassed, complete enlightenment should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to establish beings in buddhahood should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to perfect the three realms should persevere in the perfection of wisdom. Noble sons or noble daughters who wish to defeat all the demonic forces of Māra should persevere in the perfection of wisdom. [F.224.b] Noble sons or noble daughters who wish to foster the saṅgha of monks should persevere in the perfection of wisdom.” {Ki.IV: 11}

Śakra, mighty lord of the gods then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings dwell in the perfection of wisdom? How do they dwell in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere in 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? How do they persevere in the emptiness of internal phenomena? How do they persevere in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How do they persevere in the thirty-seven factors conducive to enlightenment? How do they persevere in 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, and the extrasensory powers? How do they persevere in the meditative stabilities and the dhāraṇī gateways? How do they persevere in 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?”

“Kauśika, [F.225.a] excellent!” replied the Blessed One. “It is excellent that you thought to question the tathāgata, arhat, completely awakened Buddha about this matter. Kauśika, your inspired speech has indeed come about through the blessing of the buddhas. Kauśika, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not dwell in physical forms, and when they do not dwell in physical forms, at that time they do not persevere427 with physical forms. They do not dwell in feelings, perceptions, formative predispositions, or consciousness, and when they do not dwell in consciousness [and so forth], at that time they do not persevere with consciousness [and so forth]. They do not dwell in the eyes, and when they do not dwell in the eyes, at that time they do not persevere with the eyes. They do not dwell in the ears, nose, tongue, body, or mental faculty, and when they do not dwell in the mental faculty [and so forth], at that time they do not persevere with the mental faculty [and so forth]. They do not dwell in sights, and when they do not dwell in sights, at that time they do not persevere with sights. They do not dwell in sounds, odors, tastes, tangibles, or mental phenomena, and when they do not dwell in mental phenomena [and so forth], at that time they do not persevere with mental phenomena [and so forth]. They do not dwell in visual consciousness, they do not dwell in visually compounded sensory contact, and they do not dwell in feelings conditioned by visually compounded sensory contact; they do not dwell in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; they do not dwell in mentally compounded sensory contact [and so forth], and they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth]; and when they do not dwell in feelings conditioned by mentally compounded sensory contact [and so forth], at that time they do not persevere with feelings conditioned by mentally compounded sensory contact [and so forth]. They do not dwell in the earth element, and when they do not dwell in the earth element, at that time they do not persevere with the earth element. They do not dwell in the water element, the fire element, the wind element, the space element, {Ki.IV: 12} or the consciousness element, and when they do not dwell in the consciousness element [and so forth], [F.225.b] at that time they do not persevere with the consciousness element [and so forth]. They do not dwell in ignorance, and when they do not dwell in ignorance, at that time they do not persevere with ignorance. They do not dwell 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, and when they do not dwell in aging and death [and so forth], at that time they do not persevere with aging and death [and so forth]. They do not dwell in the perfection of generosity, and when they do not dwell in the perfection of generosity, at that time they do not persevere with the perfection of generosity. They do not dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, and when they do not dwell in the perfection of wisdom [and so forth], at that time they do not persevere with the perfection of wisdom [and so forth]. They do not dwell in the emptiness of internal phenomena, and when they do not dwell in the emptiness of internal phenomena, at that time they do not persevere with the emptiness of internal phenomena. They do not dwell in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and when they do not dwell in the emptiness of the essential nature of nonentities [and so forth], at that time they do not persevere with the emptiness of the essential nature of nonentities [and so forth]. They do not dwell in the applications of mindfulness, and when they do not dwell in the applications of mindfulness, at that time they do not persevere with the applications of mindfulness. They do not dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path, and when they do not dwell in the noble eightfold path [and so forth], at that time they do not persevere with the noble eightfold path [and so forth]. They do not dwell in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.226.a] or the formless absorptions, and when they do not dwell in the formless absorptions [and so forth], at that time they do not persevere with the formless absorptions [and so forth]. They do not dwell in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, and when they do not dwell in the extrasensory powers [and so forth], at that time they do not persevere with the extrasensory powers [and so forth]. They do not dwell in the meditative stabilities or the dhāraṇī gateways, and when they do not dwell in the dhāraṇī gateways [and so forth], at that time they do not persevere with the dhāraṇī gateways [and so forth]. They do not dwell in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, and when they do not dwell in the eighteen distinct qualities of the buddhas [and so forth], at that time they do not persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not dwell in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment, and when they do not dwell in individual enlightenment [and so forth], at that time they do not persevere with individual enlightenment [and so forth]. They do not dwell in knowledge of the path or all-aspect omniscience, and when they do not dwell in all-aspect omniscience [and knowledge of the path], at that time they do not persevere with all-aspect omniscience [and knowledge of the path].

“If you ask why, Kauśika, it is because they do not apprehend physical forms in which they should dwell and in which they should persevere. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in which they should dwell and in which they should persevere. They do not apprehend the sense fields, [F.226.b] sensory elements, or links of dependent origination in which they should dwell and in which they should persevere. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in which they should dwell and in which they should persevere. They do not apprehend 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, or the extrasensory powers in which they should dwell and in which they should persevere. They do not apprehend 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 in which they should dwell and in which they should persevere. They do not apprehend the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit on no longer being subject to rebirth, arhatship, or individual enlightenment in which they should dwell and in which they should persevere. They do not apprehend knowledge of the path or all-aspect omniscience in which they should dwell and in which they should persevere.

“Moreover, Kauśika,428 when bodhisattva great beings practice the perfection of wisdom, they do not engage with or differentiate physical forms, and when they do not engage with or differentiate physical forms, at that time they do persevere with physical forms. They do not engage with or differentiate feelings, perceptions, formative predispositions, or consciousness, and when they do not engage with or differentiate consciousness [and so forth], at that time they do persevere with consciousness [and so forth]. They do not engage with or differentiate the sense fields, sensory elements, or links of dependent origination, and when they do not engage with or differentiate the links of dependent origination [and so forth], at that time they do persevere with the links of dependent origination [and so forth]. [F.227.a] They do not engage with or differentiate any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, and when they do not engage with or differentiate the thirty-seven factors conducive to enlightenment [and so forth], at that time they do persevere with the thirty-seven factors conducive to enlightenment [and so forth]. They do not engage with or differentiate 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, or the extrasensory powers, and when they do not engage with or differentiate the extrasensory powers [and so forth], at that time they do persevere with the extrasensory powers [and so forth]. They do not engage with or differentiate the meditative stabilities or the dhāraṇī gateways, and when they do not engage with or differentiate the dhāraṇī gateways [and so forth], at that time they do persevere with the dhāraṇī gateways [and so forth]. They do not engage with or differentiate 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 when they do not engage with or differentiate the eighteen distinct qualities of the buddhas [and so forth], at that time they do persevere with the eighteen distinct qualities of the buddhas [and so forth]. They do not engage with or differentiate [the goals], up to and including all-aspect omniscience, and when they do not engage with or differentiate all-aspect omniscience [and so forth], at that time they do persevere with all-aspect omniscience [and so forth]. {Ki.IV: 13}

“If you ask why, when bodhisattva great beings practice the perfection of wisdom in that manner, they do not apprehend physical forms in the limit of past time, they do not apprehend physical forms in the limit of future time, and they do not apprehend physical forms in the intervening [present]. They do not apprehend feelings, perceptions, formative predispositions, or consciousness in the limit of past time, [F.227.b] they do not apprehend consciousness [and so forth] in the limit of future time, and they do not apprehend consciousness [and so forth] in the intervening [present]. They do not apprehend the sense fields, the sensory elements, or the links of dependent origination in the limit of past time, they do not apprehend the links of dependent origination [and so forth] in the limit of future time, and they do not apprehend the links of dependent origination [and so forth] in the intervening [present]. They do not apprehend any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in the limit of past time, they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the limit of future time, and they do not apprehend the thirty-seven factors conducive to enlightenment [and so forth] in the intervening [present]. They do not apprehend 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, or the extrasensory powers in the limit of past time, they do not apprehend the extrasensory powers [and so forth] in the limit of future time, and they do not apprehend the extrasensory powers [and so forth] in the intervening [present]. They do not apprehend the meditative stabilities or the dhāraṇī gateways in the limit of past time, they do not apprehend the dhāraṇī gateways [and so forth] in the limit of future time, and they do not apprehend the dhāraṇī gateways [and so forth] in the intervening [present]. They do not apprehend 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 in the limit of past time, they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the limit of future time, and they do not apprehend the eighteen distinct qualities of the buddhas [and so forth] in the intervening [present]. They do not apprehend [the goals], up to and including all-aspect omniscience, in the limit of past time, they do not apprehend all-aspect omniscience [and so forth] in the limit of future time, and they do not apprehend all-aspect omniscience [and so forth] in the intervening [present].”

Then the venerable Śāradvatīputra said to the Blessed One, [F.228.a] “Blessed Lord, the perfection of wisdom is profound!”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is profound because the real nature of physical forms is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of feelings, perceptions, formative predispositions, and consciousness is profound. Śāradvatīputra, the perfection of wisdom is profound because the real nature of the sense fields, the sensory elements, and the links of dependent origination is profound. The perfection of wisdom is profound because the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is profound. The perfection of wisdom is profound because the real nature of 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, and the dhāraṇī gateways is profound. The perfection of wisdom is profound because the real nature of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is profound. The perfection of wisdom is profound because the real nature of [the goals], up to and including all-aspect omniscience, is profound.”

“Blessed Lord, this perfection of wisdom is hard to fathom.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is hard to fathom because physical forms are hard to fathom. The perfection of wisdom is hard to fathom because feelings, perceptions, formative predispositions, and consciousness are hard to fathom. [F.228.b] The perfection of wisdom is hard to fathom because the sense fields, the sensory elements, and the links of dependent origination are hard to fathom. The perfection of wisdom is hard to fathom because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are hard to fathom. The perfection of wisdom is hard to fathom because 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, and the extrasensory powers are hard to fathom. The perfection of wisdom is hard to fathom because the meditative stabilities and the dhāraṇī gateways are hard to fathom. The perfection of wisdom is hard to fathom because the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are hard to fathom. The perfection of wisdom is hard to fathom because [the goals], up to and including all-aspect omniscience, are hard to fathom.” {Ki.IV: 14}

“Blessed Lord, this perfection of wisdom is immeasurable.”

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom is immeasurable because physical forms are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because feelings, perceptions, formative predispositions, and consciousness are immeasurable. Śāradvatīputra, the perfection of wisdom is immeasurable because the sense fields, the sensory elements, and the links of dependent origination are immeasurable. The perfection of wisdom is immeasurable because all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are immeasurable. [F.229.a] The perfection of wisdom is immeasurable because 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, and the extrasensory powers are immeasurable. The perfection of wisdom is immeasurable because the meditative stabilities and the dhāraṇī gateways are immeasurable. The perfection of wisdom is immeasurable because the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are immeasurable. The perfection of wisdom is immeasurable because [the goals], up to and including all-aspect omniscience, are immeasurable.”

“Blessed Lord, how do bodhisattva great beings practice the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, [F.229.b] emptiness, signlessness, wishlessness, and the extrasensory powers are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are profound, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are profound, then they are practicing the perfection of wisdom. [B42]

“If you ask why, Śāradvatīputra, the profundity of physical forms is not physical forms. The profundity of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The profundity of the sense fields, the sensory elements, and the links of dependent origination is not the links of dependent origination [and so forth]. The profundity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is not the thirty-seven factors conducive to enlightenment [and so forth]. The profundity of 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, and the extrasensory powers is not the extrasensory powers [and so forth]. The profundity of the meditative stabilities and the dhāraṇī gateways is not the dhāraṇī gateways [and so forth]. [F.230.a] The profundity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not the eighteen distinct qualities of the buddhas [and so forth]. The profundity of [the goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, and the extrasensory powers are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and [F.230.b] the eighteen distinct qualities of the buddhas are hard to fathom, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are hard to fathom, then they are practicing the perfection of wisdom.

“If you ask why, Śāradvatīputra, the unfathomability of physical forms is not physical forms. The unfathomability of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The unfathomability of [the other phenomena, attributes, and goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth]. {Ki.IV: 15}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they do not engage with the notion that physical forms are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that 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, and the extrasensory powers are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that the meditative stabilities and the dhāraṇī gateways are immeasurable, [F.231.a] then they are practicing the perfection of wisdom. If they do not engage with the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are immeasurable, then they are practicing the perfection of wisdom. If they do not engage with the notion that [the goals], up to and including all-aspect omniscience, are immeasurable, then they are practicing the perfection of wisdom.

“If you ask why, Śāradvatīputra, the immeasurability of physical forms is not physical forms. The immeasurability of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The immeasurability of [the other phenomena, attributes, and goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth].”

Śāradvatīputra then said, “Ah! Blessed Lord, this perfection of wisdom is so profound, so hard to fathom, and so hard to realize. Blessed Lord, this perfection of wisdom is so immeasurable. Blessed Lord, this should not be explained in the presence of bodhisattva great beings who have newly entered the vehicle. Having heard this profound perfection of wisdom, they would be fearful, afraid, and terrified. They would be hesitant and doubtful. They would be without devotion. Blessed Lord, this profound perfection of wisdom should be revealed in the presence of bodhisattva great beings. Having heard this profound perfection of wisdom, they will not be fearful, afraid, or terrified. They will not be hesitant or doubtful. Having heard it, they would be increasingly devoted, and they would take up, uphold, [F.231.b] recite, master, and focus their attention correctly on it.”

Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, if this profound perfection of wisdom is explained in the presence of bodhisattva great beings who have newly entered the vehicle, what fault would there be?”

“Kauśika,” replied Śāradvatīputra, “if this profound perfection of wisdom is explained in the presence of bodhisattva great beings who have newly entered the vehicle, having heard this profound perfection of wisdom, they would be fearful, afraid, and terrified. They would turn away from it. They would forsake it. They would be without devotion. Kauśika, having heard this perfection of wisdom, bodhisattva great beings who have newly entered the vehicle would actualize and accumulate the world-forming deeds that descend into erroneous [paths] because they would have rejected it. It is difficult for those who have generated and accrued such world-forming deeds to attain consummate buddhahood in unsurpassed, complete enlightenment. That is the situation!”

Śakra then asked, “Venerable Śāradvatīputra, are there bodhisattva great beings, not yet prophesied, who, having heard this profound perfection of wisdom, will not be afraid, fearful, or terrified?”

“Kauśika, those bodhisattva great beings who will not be afraid, fearful, or terrified, having heard this profound perfection of wisdom, will be prophesied to attain unsurpassed, complete enlightenment before long. {Ki.IV: 16} They will be prophesied to attain [all the goals], up to and including unsurpassed, complete enlightenment, before they have encountered more than one or [F.232.a] two tathāgatas, arhats, completely awakened buddhas.”

Then the Blessed One said to the venerable Śāradvatīputra, “It is so, Śāradvatīputra! It is so! Śāradvatīputra, those bodhisattva great beings who, having heard this profound perfection of wisdom, will not be fearful, afraid, or terrified, and who, having heard it, will increasingly take up, uphold, recite, master, and maintain the perfection of wisdom, just as it has been taught, will have entered into the vehicle for a long period of time. They will have practiced the six perfections. They will have venerated many buddhas.”

Śāradvatīputra then declared, “Blessed Lord, I am inspired to elucidate this by way of some analogies! Sugata, I am inspired to elucidate this by way of some analogies!”

“Śāradvatīputra, be inspired!” replied the Blessed One.

“Blessed Lord,” said Śāradvatīputra, “it is just as if noble sons or noble daughters who follow the vehicle of the bodhisattvas in a dream were to cultivate the perfection of wisdom, be absorbed in the meditative concentrations, undertake perseverance, practice tolerance, maintain ethical discipline, and practice generosity, and then reach as far as the site of enlightenment‍—one would then know, Blessed Lord, that those noble sons or noble daughters have indeed drawn near to unsurpassed, complete enlightenment. Blessed Lord, what need one say about bodhisattva great beings who, when they are not asleep, have cultivated the perfection of wisdom, been absorbed in the meditative concentrations, undertaken perseverance, practiced tolerance, maintained ethical discipline, [F.232.b] and practiced generosity! Blessed Lord, one would know that those [latter] noble sons or noble daughters have drawn near to unsurpassed, complete enlightenment. Blessed Lord, those who have heard this profound perfection of wisdom, and, having heard it, then retain it and earnestly apply it in an authentic manner,429 will ripen the roots of virtuous action. Blessed Lord, bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom will have entered the vehicle for a long period of time and will have cultivated the roots of virtuous action. They will have venerated many buddhas. They will have been accepted by spiritual mentors. Blessed Lord, those noble sons or noble daughters are near to being prophesied to attain unsurpassed, complete enlightenment. They will be prophesied to attain unsurpassed, complete enlightenment. Blessed Lord, those noble sons or noble daughters who accord with this profound perfection of wisdom, and, having accorded with it, then take up, uphold, recite, master, and focus their attention correctly on it should be known to be making progress to unsurpassed, complete enlightenment that is irreversible. {Ki.IV: 17}

“Blessed Lord, it is just as when some men, coming out of a wilderness of one hundred yojanas, or coming out of a wilderness of two hundred, three hundred, four hundred, or five hundred yojanas, might see signs indicative of a village, city, market town, region, or royal capital, such as cowherds, herders, border posts, excellent orchards, [F.233.a] or excellent woodlands‍—or if they were to see, by means of other signs apart from these, that they were clearly approaching a village, city, market town, region, or royal capital‍—they would think that when these indications appear they are indeed approaching a village, city, market town, region, or royal capital. They would be relieved, and thenceforth there would be no fear of robbers, fear of brigands, fear of savage wild beasts, or fear of hunger and thirst. Blessed Lord, in the same way, when bodhisattva great beings have accorded with this profound perfection of wisdom, and, having accorded with it, also taken up, upheld, recited, mastered, and focused their attention correctly on it, one should know that at that time, Blessed Lord, those bodhisattva great beings are near to being prophesied and before long they will attain consummate buddhahood in unsurpassed, complete enlightenment. Thenceforth those bodhisattva great beings will not fear the level of the śrāvakas or the level of the pratyekabuddhas. If one were to ask why, it is because the sight of this profound perfection of wisdom, paying homage to it and listening to it, are indications heralding unsurpassed, complete enlightenment.”

“It is so, Śāradvatīputra. It is so!” replied the Blessed One. “Śāradvatīputra, may you now again be inspired by the power of the buddhas!”

“Blessed Lord, it is just as if there were some men wishing to see the shores of the great ocean‍—the closer they approached the great ocean in order to see it, [F.233.b] the more they would no longer see trees or the indications of a tree, or hills or the indication of a hill, [and they would know] on that basis that the great ocean is near, the great ocean is not far away. {Ki.IV: 18} If one were to ask why, they would instinctively know that now the great ocean is near and not far away. If it is near there will be no trees or the indication of a tree, and no hills or the indication of a hill. So even though the eyes of those men do not yet see the great ocean, they understand that they are nearing the great ocean, and that the great ocean is in the vicinity, the great ocean is not far away. In the same way, Blessed Lord, bodhisattva great beings who hear, take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom should understand that they are near to being prophesied to attain unsurpassed, complete enlightenment, even though the tathāgatas, arhats, completely awakened buddhas have not yet prophesied them with the words, ‘You will attain consummate buddhahood in unsurpassed, complete enlightenment within so many eons, within so many hundreds of eons, within so many thousands of eons, or within so many hundred billion trillions of eons.’ If one were to ask why, it is because they would know, ‘I am observing, paying homage to, and listening to this profound perfection of wisdom, and, having heard it, I am holding it, retaining it, reciting it, and mastering it, [F.234.a] focusing my attention correctly on it.’

“Blessed Lord, it is just as when spring approaches and the leaves and petals of plants appear and change color‍—the people of Jambudvīpa know that leaves, flowers, and fruits will appear before long because these are the indications that appear from plants. When plants turn to excellent leaves, flowers, and fruits, women, men, boys, and girls, on seeing those plants with excellent leaves, flowers, and fruits, feel happy. Blessed Lord, in the same way, when bodhisattva great beings see, pay homage to, venerate, and listen to this profound perfection of wisdom, and, having heard it, {Ki.IV: 19} also take up, uphold, recite, master, and focus their attention correctly on it, at that time, Blessed Lord, one should know that those bodhisattva great beings have ripened the roots of virtuous action. Blessed Lord, one should know that those bodhisattva great beings have venerated many buddhas. Blessed Lord, those bodhisattva great beings should know that since they themselves see, pay homage to, and listen to this profound perfection of wisdom, and earnestly apply the perfection of wisdom just as it has been revealed, through their former roots of virtuous action, they have drawn near to unsurpassed, complete enlightenment. Thereupon, all those gods who have seen the buddhas of the past [F.234.b] will observe the indications of those bodhisattva great beings and then rejoice, overjoyed, contented, and happy, that these bodhisattva great beings will be prophesied to attain unsurpassed, complete enlightenment before long, since the bodhisattva great beings of the past also experienced those indications that they would be prophesied [to attain enlightenment].

“Blessed Lord, it is just as when a pregnant woman undergoes physical changes as the time to give birth approaches‍—her body becomes more and more unshapely and lethargic, her mind becomes weak and irritable, her appetite is reduced, her senses become dull, she sleeps less and feels uncomfortable‍—because of her feelings she speaks little and abstains from intimate contact, feeling that such sensations are due to the inappropriate attentions in which she formerly indulged and on which she relied. Other women will know, the more they see this woman with such symptoms, that she will give birth before long. Blessed Lord, in the same way, when those bodhisattva great beings who have grown the roots of virtuous action, venerated many buddhas, practiced good conduct, been accepted by a spiritual mentor, and brought the roots of virtuous action to maturity accord with this profound perfection of wisdom, and, having accorded with it, also take up, uphold, recite, master, and focus their attention correctly on it, then, Blessed Lord, one should know that those bodhisattva great beings will be prophesied to attain unsurpassed, complete enlightenment before long.”

“Excellent, Śāradvatīputra! Excellent!” replied the Blessed One. “Śāradvatīputra, this inspired speech of yours arises through the power of the buddhas.”

Then the venerable Subhūti [F.235.a] said to the Blessed One, “Blessed Lord, it is most wonderful that the tathāgatas, arhats, completely awakened buddhas will sustain those bodhisattva great beings so perfectly in that manner.” {Ki.IV: 20}

“Subhūti,” replied the Blessed One, “it is in order to act for the benefit of many living creatures, to bring happiness to many living creatures, to act out of compassion for the world, and to act for the well-being, benefit, and happiness of a multitude of gods and human beings that those bodhisattva great beings have embarked in this way on unsurpassed, complete enlightenment. While they are practicing the conduct of a bodhisattva they benefit many hundreds and thousands of living creatures through the four attractive qualities of a bodhisattva. If you ask what these four are, they comprise generosity, pleasant speech, purposeful activity, and harmonious activity. Through these qualities they encourage beings toward the paths of the ten virtuous actions.

“They themselves are absorbed in the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions, and they also encourage others toward the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions. They themselves practice generosity and they also encourage others toward generosity. They themselves maintain ethical discipline, and they also encourage others toward ethical discipline. They themselves cultivate tolerance and they also encourage others toward tolerance. They themselves undertake perseverance and they also encourage others toward perseverance. They themselves are absorbed in meditative concentration and they also encourage others toward meditative concentration. They themselves cultivate wisdom and they also encourage others toward wisdom. [F.235.b] They dwell in the perfection of wisdom, and although through skillful means they establish beings in the fruit of entering the stream to nirvāṇa, they themselves do not attain the fruit of entering the stream to nirvāṇa. Although they establish others in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment, they themselves do not actualize individual enlightenment [and so forth].

“They themselves practice the perfection of generosity, and they also encourage many thousands of other bodhisattvas toward the perfection of generosity. They themselves practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they also encourage many thousands of other bodhisattvas toward the perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They themselves occupy the level at which progress has become irreversible, and they also establish others in the level at which progress has become irreversible. They themselves bring beings to maturity, and they also encourage others to bring beings to maturity. They themselves develop the extrasensory powers of the bodhisattvas, and they also encourage others toward the extrasensory powers of the bodhisattvas. They themselves refine the dhāraṇī gateways, and they also encourage others to refine the dhāraṇī gateways. They themselves acquire excellent inspired speech, and they also encourage others toward excellent inspired speech. They themselves assume an excellent physical form, [F.236.a] and they also encourage others to acquire an excellent physical form. They themselves assume the excellent major marks, and they also encourage others to acquire the excellent marks. {Ki.IV: 21} They themselves assume the excellent status of a prince, and they also encourage others toward the excellent status of a prince. They themselves cultivate the thirty-seven factors conducive to enlightenment, and they also encourage others toward the thirty-seven factors conducive to enlightenment. They themselves 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, emptiness, signlessness, wishlessness, and the five extrasensory powers, and they also encourage others toward the five extrasensory powers [and so forth]. They themselves cultivate all the meditative stabilities and all the dhāraṇī gateways, and they also encourage others toward all the dhāraṇī gateways [and so forth]. They themselves achieve 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, and they also encourage others toward the eighteen distinct qualities of the buddhas [and so forth]. They themselves attain all-aspect omniscience, and they also encourage others toward all-aspect omniscience. They themselves abandon all afflictive mental states associated with reincarnation through [past] propensities, and they also encourage others to abandon all afflictive mental states associated with reincarnation through [past] propensities. They themselves turn the wheel of the Dharma, and they also encourage others to turn the wheel of the Dharma.”

The venerable Subhūti then said to the Blessed One, [F.236.b] “It is wonderful, Blessed Lord, it is wonderful, Sugata, that those bodhisattva great beings endowed with many attributes practice the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment for the sake of all beings! Blessed Lord, how will the cultivation of the perfection of wisdom that bodhisattva great beings have be perfected?”

“Subhūti,” replied the Blessed One, “while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of physical forms, and when they do not observe the enhancement of feelings, perceptions, formative predispositions, or consciousness, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of the sense fields, the sensory elements, or the links of dependent origination, and when they do not observe the enhancement of all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the enhancement of 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, or the extrasensory powers, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. {Ki.IV: 22} [F.237.a] When they do not observe the enhancement of the meditative stabilities or the dhāraṇī gateways, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the enhancement of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the enhancement of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the diminution of physical forms and when they do not observe the diminution of feelings, perceptions, formative predispositions, or consciousness, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the sense fields, the sensory elements, or the links of dependent origination, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. [F.237.b] When they do not observe the diminution of 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, or the extrasensory powers, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the meditative stabilities or the dhāraṇī gateways, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected. When they do not observe the diminution of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“Moreover, Subhūti, while bodhisattva great beings are practicing the perfection of wisdom, when they do not observe the notion of phenomena; do not observe the notion of nonphenomena; do not observe the notion of the past; do not observe the notion of the future; do not observe the notion of the present; do not observe the notion of virtuous action, the notion of nonvirtuous action, [F.238.a] or the notion of indeterminate action; do not observe the notion of conditioned phenomena or the notion of unconditioned phenomena; do not observe the notion of the realm of desire; do not observe the notion of the realm of form; do not observe the notion of the realm of formlessness; do not observe the notion of the perfection of generosity; do not observe the notions of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; and do not observe the notion of [the goals], up to and including all-aspect omniscience, then the cultivation of the perfection of wisdom that bodhisattva great beings have will be perfected.

“If you ask why, Subhūti, it is owing to the defining characteristics of all phenomena, and owing to irreversibility, voidness, hollowness, essencelessness, impotence, and lifelessness.”

“Blessed Lord, the inconceivable is being revealed!” said Subhūti.

“Subhūti,” replied the Blessed One, “the inconceivable is revealed owing to the inconceivability of physical forms. The inconceivable is revealed owing to the inconceivability of feelings, perceptions, {Ki.IV: 23} formative predispositions, and consciousness. Subhūti, the inconceivable is revealed owing to the inconceivability of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, the inconceivable is revealed owing to the inconceivability of the perfection of generosity. The inconceivable is revealed owing to the inconceivability of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.238.b] the perfection of meditative concentration, and the perfection of wisdom. Subhūti, the inconceivable is revealed owing to the inconceivability of the emptiness of internal phenomena. The inconceivable is revealed owing to the inconceivability of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, the inconceivable is revealed owing to the inconceivability of the thirty-seven factors conducive to enlightenment. The inconceivable is revealed owing to the inconceivability of 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, and the extrasensory powers. The inconceivable is revealed owing to the inconceivability of the meditative stabilities and the dhāraṇī gateways. The inconceivable is revealed owing to the inconceivability of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Subhūti, the inconceivable is revealed owing to the inconceivability of [the goals], up to and including all-aspect omniscience.

“Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive the notion that physical forms are inconceivable, and if they do not perceive that feelings, perceptions, formative predispositions, and consciousness are inconceivable, then they are perfecting the perfection of wisdom. When bodhisattva great beings are practicing the perfection of wisdom, if they do not perceive the notion that the sense fields, the sensory elements, and the links of dependent origination are inconceivable, [F.239.a] then they are perfecting the perfection of wisdom. If they do not perceive the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that 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, and the extrasensory powers are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that the meditative stabilities and the dhāraṇī gateways are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are inconceivable, then they are perfecting the perfection of wisdom. If they do not perceive the notion that [the goals], up to and including all-aspect omniscience, are inconceivable, then they are perfecting the perfection of wisdom.”

“Blessed Lord, who will be devoted to this profound perfection of wisdom?

“Bodhisattva great beings who have practiced the six perfections, who have grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors will be devoted to this profound perfection of wisdom,” replied the Blessed One.

“Blessed Lord, [F.239.b] to what extent have such bodhisattva great beings practiced the six perfections, grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors?”

“Subhūti,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not imagine or construe physical forms, they do not imagine or construe the indications of physical forms, and they do not imagine or construe the inherent existence of physical forms. They do not imagine or construe feelings, perceptions, formative predispositions, or consciousness; they do not imagine or construe the indications of consciousness [and so forth]; and they do not imagine or construe the inherent existence of consciousness [and so forth]. They do not imagine or construe the sense fields, the sensory elements, or the links of dependent origination; they do not imagine or construe the indications of the links of dependent origination [and so forth]; and they do not imagine or construe the inherent existence of the links of dependent origination [and so forth]. They do not imagine or construe the realm of desire, they do not imagine or construe the indications of the realm of desire, and they do not imagine or construe the inherent existence of the realm of desire. They do not imagine or construe the realm of form, they do not imagine or construe the indications of the realm of form, and they do not imagine or construe the inherent existence of the realm of form. They do not imagine or construe the realm of formlessness, they do not imagine or construe the indications of the realm of formlessness, and they do not imagine or construe the inherent existence of the realm of formlessness. They do not imagine or construe the perfection of generosity, they do not imagine or construe the indications of the perfection of generosity, and they do not imagine or construe the inherent existence of the perfection of generosity. They do not imagine or construe the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Ki.IV: 24} the perfection of meditative concentration, or the perfection of wisdom; [F.240.a] they do not imagine or construe the indications of the perfection of wisdom [and so forth]; and they do not imagine or construe the inherent existence of the perfection of wisdom [and so forth]. They do not imagine or construe the emptiness of internal phenomena, they do not imagine or construe the indications of the emptiness of internal phenomena, and they do not imagine or construe the inherent existence of the emptiness of internal phenomena. They do not imagine or construe [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; they do not imagine or construe the indications of the emptiness of the essential nature of nonentities [and so forth]; and they do not imagine or construe the inherent existence of the emptiness of the essential nature of nonentities [and so forth]. They do not imagine or construe the thirty-seven factors conducive to enlightenment, they do not imagine or construe the indications of the thirty-seven factors conducive to enlightenment, and they do not imagine or construe the inherent existence of the thirty-seven factors conducive to enlightenment. They do not imagine or construe 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, or the extrasensory powers; they do not imagine or construe the indications of the extrasensory powers [and so forth]; and they do not imagine or construe the inherent existence of the extrasensory powers [and so forth]. They do not imagine or construe the meditative stabilities or the dhāraṇī gateways, they do not imagine or construe the indications of the dhāraṇī gateways [and so forth], and they do not imagine or construe the inherent existence of the dhāraṇī gateways [and so forth]. They do not imagine or construe the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; they do not imagine or construe the indications of the eighteen distinct qualities of the buddhas [and so forth], [F.240.b] and they do not imagine or construe the inherent existence of the eighteen distinct qualities of the buddhas [and so forth]. They do not imagine or construe [the goals], up to and including all-aspect omniscience; they do not imagine or construe the indications of all-aspect omniscience [and so forth]; and they do not imagine or construe the inherent existence of all-aspect omniscience [and so forth]. If you ask why, Subhūti, it is because physical forms are inconceivable. Feelings, perceptions, formative predispositions, and consciousness are inconceivable. The sense fields, the sensory elements, and the links of dependent origination are inconceivable. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are inconceivable. 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, and the extrasensory powers are inconceivable. The meditative stabilities and the dhāraṇī gateways are inconceivable. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are inconceivable. [The goals], up to and including all-aspect omniscience, are inconceivable. Subhūti, such are the bodhisattva great beings who have practiced the six perfections, grown the roots of virtuous action, venerated many buddhas, and been accepted by spiritual mentors.”

“Blessed Lord, the perfection of wisdom is profound!” said Subhūti.

The Blessed One replied, “The perfection of wisdom is profound owing to the profundity of physical forms. The perfection of wisdom is profound owing to the profundity of feelings, perceptions, formative predispositions, [F.241.a] and consciousness. The perfection of wisdom is profound owing to the profundity of the sense fields, the sensory elements, and the links of dependent origination. The perfection of wisdom is profound owing to the profundity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. The perfection of wisdom is profound owing to the profundity of 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, and the extrasensory powers. The perfection of wisdom is profound owing to the profundity of the meditative stabilities and the dhāraṇī gateways. The perfection of wisdom is profound owing to the profundity of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge and the distinct qualities of the buddhas. The perfection of wisdom is profound owing to the profundity of [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, the perfection of wisdom is a mass of precious gems. It bestows430 the masses of the precious gems of the Dharma. That is to say, it bestows the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, and the five extrasensory powers. It bestows the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. It bestows 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, [F.241.b] emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. It bestows the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. It bestows 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. It bestows [the goals], up to and including all-aspect omniscience.

“Blessed Lord, the perfection of wisdom turns the wheel of the Dharma. Blessed Lord, the perfection of wisdom is a mass of purity owing to the purity of physical forms; the purity of feelings, perceptions, formative predispositions, {Ki.IV: 25} and consciousness; the purity of the sense fields, the sensory elements, and the links of dependent origination; the purity of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; the purity of 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, and the extrasensory powers; the purity of the meditative stabilities and the dhāraṇī gateways; the purity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and the purity of [the goals], up to and including all-aspect omniscience.

“Blessed Lord, it would be so astonishing if many obstacles do not arise when a profound perfection of wisdom such as this is revealed.”

“Subhūti, it is so! Subhūti, it is so!” replied the Blessed One. “Subhūti, this profound perfection of wisdom will encounter many obstacles. For this reason, [F.242.a] noble sons or noble daughters should commit to writing, recite, teach, and cultivate this profound perfection of wisdom, focusing their attention correctly on it. In order that obstacles might not occur, even if they are committing it to writing, they should do so swiftly, and even if they are reciting, teaching, and cultivating it, focusing their attention correctly on it, they should do so swiftly. Therefore, Subhūti, even if noble sons or noble daughters have one month in which to commit it to writing, they should do so. Even if they have two months, if they have three months, if they have four months, if they have five months, if they have six months, or if they have up to one year in which to commit it to writing, they should do so. Even if they have one month in which to teach it, confer the scriptural transmission, disseminate it, or cultivate it, focusing their attention correctly on it, then they should do so; and even if they have up to one year in which to cultivate it [and so forth], they should do so. If you ask why, Subhūti, it is because phenomena that are most precious encounter many obstacles.”

“Blessed Lord, it would be very astonishing if the evil forces of Māra were not to cause obstacles to prevent by whatever means this profound perfection of wisdom from being committed to writing, recited, taught, disseminated, and cultivated, and having attention correctly focused on it!”

“Subhūti,” replied the Blessed One, “it is not the case that the evil forces of Māra do not cause obstacles in order to prevent by whatever means this profound perfection of wisdom from being committed to writing, recited, taught, cultivated, and having attention correctly focused on it. However, despite that, they cannot inflict obstacles on bodhisattva great beings who do commit this profound perfection of wisdom to writing, and recite, disseminate, or cultivate it.” {Ki.IV: 26}

Then the venerable Śāradvatīputra asked the Blessed One, [F.242.b] “Blessed Lord, through whose power do the evil forces of Māra not obstruct bodhisattva great beings who commit this profound perfection of wisdom to writing, recite it, disseminate it, focus their attention correctly on it, and cultivate it?”

“Śāradvatīputra,” replied the Blessed One, “it is through the power of the buddhas that the evil forces of Māra cannot cause obstacles for bodhisattva great beings who commit this profound perfection of wisdom to writing, and recite, disseminate, cultivate, or focus their attention correctly on it. Śāradvatīputra, it is also through the power of all those lord buddhas who are alive and present in the world systems of the ten directions, teaching the Dharma, that the evil forces of Māra cannot cause obstacles for bodhisattva great beings who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, or focus their attention correctly on it. Those lord buddhas indeed have their enlightened intention directed toward those bodhisattva great beings, and accept them, so that the evil forces of Māra cannot cause obstacles for those bodhisattva great beings who have been accepted by the lord buddhas and who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, or focus their attention correctly on it. If you ask why, Śāradvatīputra, it is because the evil forces of Māra are incapable of causing obstacles for bodhisattva great beings who have been accepted by the buddhas and who have pursued virtuous attributes. Śāradvatīputra, it is in accord with reality that the immeasurable and countless tathāgatas, arhats, completely awakened buddhas who are alive at present, residing in the immeasurable, countless world systems of all the ten directions, [F.243.a] teaching the Dharma, direct their enlightened intention toward bodhisattva great beings who commit this profound perfection of wisdom to writing, and direct their enlightened intention toward those who recite, teach, disseminate, cultivate, and focus their attention correctly on it. Śāradvatīputra, noble sons and noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, cultivate, and focus their attention correctly on it should understand that it is through the power of the buddhas that they themselves are committing this profound perfection of wisdom to writing, and reciting, teaching, cultivating, and focusing their attention correctly on it.”

“Blessed Lord, should all noble sons and noble daughters whosoever know that they commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it, through the power of the buddhas, and are all of them sustained by the buddhas?”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “It is as you have said. All noble sons or noble daughters whosoever should know that they commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it, {Ki.IV: 27} through the power of the buddhas. All of them should know that they are sustained by the buddhas.”

“Blessed Lord, the immeasurable and countless lord buddhas who are alive at present, teaching the Dharma in immeasurable, countless world systems, [F.243.b] extending from the eastern direction throughout the ten directions, know those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it. Those lord buddhas see with the buddha eye and comprehend those who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it.”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “The immeasurable and countless lord buddhas who are alive at present, teaching the Dharma in immeasurable, countless world systems, extending from the eastern direction throughout the ten directions, know those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and recite, teach, disseminate, cultivate, and focus their attention correctly on it. They see them with the buddha eye and comprehend them. [B43]

“In this regard, Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who take up, uphold, recite, master, and cultivate this profound perfection of wisdom, focusing their attention correctly on it, and who earnestly apply it in an authentic manner,431 should also know that they themselves are drawing near to unsurpassed, complete enlightenment. Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who have committed this profound perfection of wisdom to writing and keep it in the form of a book, also develop much devotion to this profound perfection of wisdom. [F.244.a] They serve, respect, honor, and worship this profound perfection of wisdom with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. {Ki.IV: 28}

“So it is that those noble sons or noble daughters who commit this profound perfection of wisdom to writing and keep it will incur great benefit, great excellence, great outcome, and great maturation. Śāradvatīputra, until they occupy the level at which progress has become irreversible, those noble sons or noble daughters on account of these roots of virtuous action will never be reborn in lower realms of existence. They will never be separated from the lord buddhas. Śāradvatīputra, until they attain consummate buddhahood in unsurpassed, complete enlightenment, those noble sons or noble daughters on account of these roots of virtuous action will never be separated from the six perfections. They will never be separated from the emptiness of internal phenomena. They will never be separated from [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will never be separated from the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They will never be separated from 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 to liberation‍—emptiness, signlessness, and wishlessness‍—or the extrasensory powers. They will never be separated from the meditative stabilities or the dhāraṇī gateways. [F.244.b] They will never be separated from the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.

“Śāradvatīputra, after the Tathāgata has passed into nirvāṇa, this perfection of wisdom will circulate in the south.432 There, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, recite, and master it, focusing their attention correctly on it, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, this profound perfection of wisdom will then circulate from the south to the east. There, too, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, {Ki.IV: 29} recite, and master it, focusing their attention correctly on it, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, [F.245.a] powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, this profound perfection of wisdom will then circulate from the east to the north.433 There, too, the monks, nuns, laymen, and laywomen who follow the vehicle of the bodhisattvas will commit this profound perfection of wisdom to writing with firm devotion. They will take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and they will serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. On account of those roots of virtuous action, they will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, [F.245.b] the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles.

“Śāradvatīputra, so it is that, afterward, during the future, this perfection of wisdom will perform the activities of the buddhas in the south, the east, and the north for the final five-hundred[-year period of the Buddhist teaching].434 If you ask why, Śāradvatīputra, it is because the enlightened intention of the tathāgatas is the perfection of wisdom, and the perfection of wisdom is the enlightened intention of the tathāgatas. Śāradvatīputra, when noble sons or noble daughters flourish in the Dharma and in Vinaya, the Dharma will not decline. If you ask what is that Dharma, it is this perfection of wisdom. Śāradvatīputra, I turn my enlightened intention toward those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and who earnestly apply it in an authentic manner. Śāradvatīputra, I turn my enlightened intention toward those noble sons or noble daughters who commit this profound perfection of wisdom to writing, and who, having committed it to writing, also serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. Śāradvatīputra, on account of these roots of virtuous action, those noble sons or noble daughters will never lapse into lower realms of existence. They will experience the excellence of gods and humans, and they will be ennobled through the six perfections. Having been ennobled through these six perfections, they will serve, respect, honor, and worship the lord buddhas, and gradually pass into nirvāṇa through the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the unsurpassed, completely awakened buddhas, or through all three vehicles. {Ki.IV: 30} [F.246.a]

“Śāradvatīputra, the tathāgatas see those noble sons or noble daughters with the eye of the buddhas. Śāradvatīputra, the tathāgatas mention those noble sons or noble daughters. Śāradvatīputra, the tathāgatas praise and extol those noble sons or noble daughters. Śāradvatīputra, the tathāgatas, arhats, completely awakened buddhas of the ten directions who are alive at present, teaching the Dharma, also see those noble sons or noble daughters with the eye of the buddhas. Those tathāgatas, arhats, completely awakened buddhas mention, praise, and extol those noble sons or noble daughters. Śāradvatīputra, the tathāgatas praise and extol those noble sons or noble daughters.”

“Blessed Lord, afterward, in the future, will this profound perfection of wisdom flourish in the north?”

“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “Śāradvatīputra, afterward, in the future, this profound perfection of wisdom will flourish in the north. In this regard, Śāradvatīputra, afterward, in future times, those noble sons or noble daughters will hear this profound perfection of wisdom flourishing in the north, and having heard it they will also be devoted to it. Being devoted to it, they will also commit it to writing, and they will take up, uphold, recite, master, and focus their attention correctly on it, and they will earnestly apply it in an authentic manner. Śāradvatīputra, you should know that those noble sons or noble daughters who hear this profound perfection of wisdom, and having heard are also devoted to it, and who, being devoted to it, also commit it to writing, and take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner, have entered upon the vehicle for a long period of time, [F.246.b] venerated many buddhas, been accepted by spiritual mentors, and grown the roots of virtuous action.”

“Blessed Lord, afterward, in the future, how many noble sons or noble daughters in the north will hear this profound perfection of wisdom, and having heard it, be devoted to it, and being devoted to it, commit it to writing, take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner?”

The Blessed One replied, “Śāradvatīputra, afterward, in the future, there will be many noble sons or noble daughters in the north who follow the vehicle of the bodhisattvas. {Ki.IV: 31} Śāradvatīputra, when this profound perfection of wisdom is revealed, there will be many such noble sons or noble daughters following the vehicle of the bodhisattvas who will not be cowed or discouraged, and not be fearful, afraid, or terrified. If you ask why, it is because those noble sons or noble daughters will have followed many tathāgatas, arhats, completely awakened buddhas, and those noble sons or noble daughters will have petitioned and questioned many tathāgatas, arhats, completely awakened buddhas. And if again you ask why, those noble sons or noble daughters will perfect the perfection of wisdom. Those noble sons or noble daughters will perfect the perfection of meditative concentration. Those noble sons or noble daughters will perfect the perfection of perseverance. Those noble sons or noble daughters will perfect the perfection of tolerance. Those noble sons or noble daughters will perfect the perfection of ethical discipline. Those noble sons or noble daughters will perfect the perfection of generosity. Those noble sons or noble daughters will perfect the emptiness of internal phenomena. [F.247.a] Those noble sons or noble daughters will perfect [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Those noble sons or noble daughters will perfect 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. Those noble sons or noble daughters will perfect 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 to liberation‍—emptiness, signlessness, and wishlessness‍—and the extrasensory powers. Those noble sons or noble daughters will perfect the meditative stabilities and the dhāraṇī gateways. Those noble sons or noble daughters will perfect the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.

“Śāradvatīputra, those noble sons or noble daughters will be supported by the roots of virtuous action. They will act for the sake of many living creatures, in order that unsurpassed, complete enlightenment might be attained. If you ask why, Śāradvatīputra, it is because I will have addressed those noble sons or noble daughters with words of all-aspect omniscience. All those lord buddhas who have appeared as tathāgatas, arhats, completely awakened buddhas in the past have also addressed those noble sons or noble daughters with words of all-aspect omniscience. Even after they have passed away, [F.247.b] they will still be committed to unsurpassed, complete enlightenment, and they will preach such modes [of all-aspect omniscience] to others for the sake of unsurpassed, complete enlightenment. {Ki.IV: 32}

“Śāradvatīputra, those noble sons or noble daughters will be absorbed. Since even Māra or the deities in the band of Māra will be unable to avert them from unsurpassed, complete enlightenment, how much less could others intent on evil and engaged in evil dissuade them from this profound perfection of wisdom! Śāradvatīputra, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, having heard this profound perfection of wisdom, will rejoice and a magnificent feeling of happiness will arise. They will indeed establish many living creatures in virtuous attributes for the sake of unsurpassed, complete enlightenment.

“Those noble sons or noble daughters have in my presence said, ‘Blessed Lord, while practicing the conduct of a bodhisattva, we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in enlightenment. We shall teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.’ If you ask why, Śāradvatīputra, I have examined their thoughts with my mind and rejoiced in the words of those noble sons or noble daughters. Śāradvatīputra, in the presence of the tathāgatas, arhats, completely awakened buddhas of the past, too, those noble sons or noble daughters have said, ‘While practicing the conduct of a bodhisattva, we will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in enlightenment. [F.248.a] We shall teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.’ If you ask why, the tathāgatas, arhats, completely awakened buddhas of the past have mentally examined their thoughts and rejoiced in the words of those noble sons or noble daughters. Śāradvatīputra, when those noble sons or noble daughters practice the conduct of a bodhisattva they will establish many hundreds of creatures, many thousands of creatures, many hundreds of thousands of creatures in unsurpassed, complete enlightenment. {Ki.IV: 33} They will teach it, encourage them toward it, incite them, rejoice with them, and prophesy their irreversibility.

“Śāradvatīputra, those noble sons or noble daughters will have sublime aspirations with regard to sights, sounds, odors, tastes, and tangibles. They will give sublime gifts. They will give sublime gifts and actualize the sublime roots of virtuous action. Having brought into being the sublime roots of virtuous action, they will be favored with sublime outcomes. Having been favored with sublime outcomes, they will for the sake of those beings be favored with even more sublime outcomes than those. In this manner they will give their belongings, outer or inner, to those beings. Through those roots of virtuous action other buddhafields in which the tathāgatas, arhats, completely awakened buddhas are alive at present, [F.248.b] teaching the Dharma of this profound perfection of wisdom, will become manifest, and they will rely on such pure buddhafields. Having manifestly heard from those tathāgatas, arhats, completely awakened buddhas this profound perfection of wisdom, in those buddhafields they will also teach it to many hundreds of creatures, many thousands of creatures, and many hundred thousands of creatures for the sake of unsurpassed, complete enlightenment. They will encourage them, incite them, and cause them to rejoice.”

“Blessed Lord, it is most wonderful that, among the Dharmas of the past, future, and present, there is nothing that is not comprehended by the tathāgatas, arhats, completely awakened buddhas, no real nature or reality that is not comprehended, and no mind of beings that is not comprehended. For they indeed know the bodhisattvas associated with past tathāgatas, they indeed know the tathāgatas of the past, and they indeed know the buddhafields and the śrāvakas associated with past tathāgatas. They indeed know the bodhisattvas associated with future tathāgatas, and they indeed know the buddhafields and the śrāvakas associated with future tathāgatas. They indeed know the bodhisattvas associated with present tathāgatas, and they indeed know the buddhafields and the śrāvakas associated with present tathāgatas. [F.249.a] They indeed know the bodhisattvas associated with all the tathāgatas, arhats, completely awakened buddhas who are alive at present, teaching the Dharma, in the world systems of the ten directions, and they indeed know their buddhafields and śrāvakas. {Ki.IV: 34}

“Blessed Lord, when bodhisattva great beings persevere for the sake of the six perfections and search for and investigate these six perfections, among those noble sons and noble daughters who search for and investigate these six perfections, are there some who will acquire these six perfections after searching for them, and some who will not acquire them?”

“Śāradvatīputra, that is not the case,” replied the Blessed One. “All those noble sons and noble daughters who do not abandon their perseverance will indeed acquire all these six perfections. If you ask why, Śāradvatīputra, it is because those noble sons and noble daughters are persevering for the sake of these six perfections.”

“Blessed Lord, is it the case that those noble sons and noble daughters will also acquire all the utterly profound sūtras that are associated with the six profound perfections?”

“Śāradvatīputra,” replied the Blessed One, “it is impossible that those noble sons and noble daughters will not acquire these utterly profound sūtras that are associated with the six profound perfections. That cannot be. If you ask why, Śāradvatīputra, it is because, even after they have taught them to beings for the sake of unsurpassed, complete enlightenment, encouraging and inciting them, causing them to rejoice and securing them, [F.249.b] it is the case, Śāradvatīputra, that once those noble sons and noble daughters have passed away, they will yet again acquire these six perfections. Until they have refined the buddhafields, brought beings to maturity, and attained consummate buddhahood in unsurpassed, complete enlightenment, they will never slacken in their perseverance that derives from these six perfections, as they have been taught.”