The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 5

The venerable Subhūti then [F.126.a] said to the Blessed One, “Blessed Lord, thus it is that I do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom?166 {Dt.124} Blessed Lord, for me, apprehending or finding thus neither an increase nor a decrease in any phenomena, to cause an increase or decrease in just the names bodhisattva or perfection of wisdom would be regrettable. Blessed Lord, those names, too, have no location, no presence, and no influence.167 Why? It is because those names do not exist that those names have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease, and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases. If, Blessed Lord, I do not apprehend and do not consider whether physical forms increase or decrease, and I do not apprehend and do not consider whether feelings, perceptions, formative predispositions, or consciousness increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even the names of consciousness [and the other aggregates] have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the eyes increase or decrease. [F.126.b] If, Blessed Lord, I do not apprehend or consider whether the eyes increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even the name of the eyes has no location, no presence, and no influence. If you ask why, since that name does not exist, it has no location, no presence, and no influence. Blessed Lord, I do not apprehend and do not consider whether the ears, nose, tongue, body, or mental faculty increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether the mental faculty [and so forth] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even the names of the mental faculty [and so forth] have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether sights increase or decrease. Nor do I apprehend or consider whether sounds, odors, tastes, tangibles, or mental phenomena increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether sights, sounds, odors, tastes, tangibles, or mental phenomena increase or decrease, {Dt.125} what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that [F.127.a] they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether visual consciousness increases or decreases. Nor do I apprehend and consider whether auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether visually compounded sensory contact increases or decreases. Nor do I apprehend and consider whether aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases. Blessed Lord, if I do not apprehend and do not consider whether visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, [F.127.b] no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease. Nor do I apprehend and consider whether feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether feelings conditioned by visually compounded sensory contact increase or decrease, and nor do I apprehend and consider whether feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the earth element increases or decreases. Nor do I apprehend and consider whether the water element, the fire element, the wind element, the space element, or the consciousness element increases or decreases. Blessed Lord, I do not apprehend and do not consider whether ignorance increases or decreases. [F.128.a] Nor do I apprehend and consider whether formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease. I do not apprehend and do not consider whether the cessation of ignorance increases or decreases. Nor do I apprehend and consider whether the cessation of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death increase or decrease. Blessed Lord, I do not apprehend and do not consider whether desire, hatred, or delusion increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the sixty-two mistaken views increase or decrease. Accordingly, Blessed Lord, I do not apprehend and do not consider whether the self increases or decreases. Nor do I apprehend and consider whether sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, agents, experiencers, knowers, or viewers increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether the self [and all those aforementioned phenomena and postulated subjects] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even those names have no location, no presence, and no influence. Why? It is because those names do not exist that they are unstable, [F.128.b] intangible, and powerless.

“Blessed Lord, I do not apprehend and do not consider whether the perfection of generosity increases or decreases. Nor do I apprehend and consider whether the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the emptiness of internal phenomena increases or decreases. Nor do I apprehend and consider whether [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, increase or decrease. Nor do I apprehend and consider whether the applications of mindfulness increase or decrease. Nor do I apprehend and consider whether the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path increases or decreases.

“Blessed Lord, I do not apprehend and do not consider whether emptiness, signlessness, or wishlessness increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the meditative concentrations, the immeasurable attitudes, or the formless absorptions increase or decrease. Blessed Lord, I do not apprehend and do not consider whether the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of the body, the recollection of disillusionment [with cyclic existence], [F.129.a] the recollection of the inhalation and exhalation of breath, or the recollection of death increases or decreases. Blessed Lord, I do not apprehend and do not consider whether the five eyes, the six extrasensory powers, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas increase or decrease. {Dt.126} Blessed Lord, if I do not apprehend and do not consider whether the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] increase or decrease, what could be designated by the term bodhisattva? Blessed Lord, even that name has no location, no presence, and no influence. Why? Since that name does not exist, it has no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the dreamlike five acquisitive aggregates increase or decrease. Blessed Lord, I do not apprehend and do not consider whether that which is void increases or decreases. Nor do I apprehend and consider whether the five acquisitive aggregates that resemble a magical display, an echo, an optical aberration, a reflection, a mirage, the moon in water, and a phantom emanation increase or decrease. Nor do I apprehend and consider whether that which is at peace, nonarising, nonceasing, nonoriginating, unconditioned, unafflicted, and unpurified increases or decreases. [F.129.b]

“Blessed Lord, I do not apprehend and do not consider whether the realm of phenomena increases or decreases. Nor do I apprehend and consider whether the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, the maturity of all phenomena, the very limit of reality, or the inconceivable realm increases or decreases. Blessed Lord, I do not apprehend and do not consider whether virtuous or nonvirtuous phenomena increase or decrease. Nor do I apprehend and consider whether mundane or supramundane phenomena increase or decrease. Nor do I apprehend and consider whether conditioned or unconditioned phenomena increase or decrease. Nor do I apprehend and consider whether contaminated or uncontaminated phenomena increase or decrease. Nor do I apprehend and consider whether past, future, or present events increase or decrease. Blessed Lord, I do not apprehend and do not consider whether events that are not past, not future, or not present increase or decrease. If you ask why, these are unconditioned. That which is unconditioned is not a past event, is not a future event, and is not a present event.

“Blessed Lord, I do not apprehend and do not consider whether that which is unconditioned increases or decreases. If you ask what is unconditioned, it is that which is nonarising, nondwelling, and nonperishing. Blessed Lord, I do not apprehend and do not consider whether the Blessed Lord [Buddha] increases or decreases. Blessed Lord, [F.130.a] I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease. Blessed Lord, I do not apprehend and do not consider whether the tathāgatas, arhats, completely awakened buddhas of the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease. Blessed Lord, if I do not apprehend and do not consider whether those tathāgatas, arhats, completely awakened buddhas, accompanied by their communities of śrāvakas and their communities of bodhisattvas, increase or decrease, what bodhisattva great being should I teach and instruct, and in what perfection of wisdom? And what should I teach to be a designation for the perfection of wisdom? Blessed Lord, even that name of the Lord Buddha has no location, no presence, and no influence. Even the name of the saṅgha and the term ‘bodhisattva’ have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“Blessed Lord, I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases. [F.130.b] Blessed Lord, if I do not apprehend and do not consider whether the real nature of all phenomena increases or decreases, what could be designated by the term bodhisattva? Blessed Lord, even the name of the real nature of all phenomena has no location, no presence, and no influence. Why? Since that name does not exist, it has no location, no presence, and no influence.

“Moreover, Blessed Lord, the phenomena that the term bodhisattva might symbolize and the phenomena that it might designate cannot be expressed as anything at all—aggregates, sensory elements, sense fields, or [any other phenomena or attributes], up to and including the eighteen distinct qualities of the buddhas. {Dt.127} This is because they are merely designated as phenomena. Blessed Lord, this is just as nothing at all can be expressed by the designation dream, or just as nothing at all can be expressed by the designations magical display, echo, optical aberration, mirage, moon in water, or phantom emanation of the tathāgatas. Blessed Lord, this is just as nothing at all can be expressed by the designation space. Nothing at all can be expressed by the designation earth. Nothing at all can be expressed by the designations water, fire, or wind. Nothing at all can be expressed by the designation real nature. Nothing at all can be expressed by the designations unmistaken real nature, one and only real nature, actual reality, realm of phenomena, abiding nature of all phenomena, maturity of all phenomena, or very limit of reality. [F.131.a] Nothing at all can be expressed by the designation perfection of generosity. Nothing at all can be expressed by the designations perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, or perfection of wisdom. Nothing at all can be expressed by the designation [aggregate of] ethical discipline. Nothing at all can be expressed by the designations [aggregate of] meditative stability, [aggregate of] wisdom, [aggregate of] liberation, or [aggregate of] seeing the wisdom of liberation. Nothing at all can be expressed by the designation entering the stream to nirvāṇa. Nothing at all can be expressed by the designation attributes of one entering the stream to nirvāṇa. Nothing at all can be expressed by the designations destined for only one more rebirth, no longer subject to rebirth, or arhat. Nothing at all can be expressed by the designations attributes of an arhat [or the other fruits]. Nothing at all can be expressed by the designation individual enlightenment. Nothing at all can be expressed by the designation attributes of individual enlightenment. Nothing at all can be expressed by the designation bodhisattva. Nothing at all can be expressed by the designation attributes of a bodhisattva. Nothing at all can be expressed by the designation completely awakened buddha. Nothing at all can be expressed by the designation attributes of a completely awakened buddha, or [by the designations] virtuous or nonvirtuous, tainted or untainted by inadmissible transgressions, permanent or impermanent, imbued with happiness or suffering, with self or without self, at peace or not at peace, void or not void, or entity or nonentity. [F.131.b] Blessed Lord, for this reason I have said that inasmuch as I do not apprehend and do not consider whether all phenomena increase or decrease, it would be regrettable if there were anything designated as a bodhisattva or as the perfection of wisdom. Blessed Lord, such names have no location, no presence, and no influence. Why? It is because those names do not exist that they have no location, no presence, and no influence.

“So it is, Blessed Lord, that when the perfection of wisdom is expressed and revealed through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, {Dt.128} they will certainly attain realization, abiding on the level of an irreversible bodhisattva. The expression abiding means in the manner of nondwelling.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in physical forms, and they should not dwell in feelings, perceptions, formative predispositions, or consciousness. They should not dwell in the eyes, and they should not dwell in the ears, the nose, the tongue, the body, or the mental faculty. They should not dwell in sights, and they should not dwell in sounds, odors, tastes, tangibles, or mental phenomena. They should not dwell in visual consciousness, and they should not dwell in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness or [F.132.a] mental consciousness. They should not dwell in visually compounded sensory contact, and they should not dwell in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact. They should not dwell in feelings conditioned by visually compounded sensory contact, and they should not dwell in feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, or feelings conditioned by mentally compounded sensory contact. They should not dwell in the earth element, and they should not dwell in the water element, the fire element, the wind element, the space element, or the consciousness element. They should not dwell in ignorance, and they should 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.

“If one were to ask why, Blessed Lord, it is because physical forms are empty of physical forms. The emptiness of physical forms is not physical forms, and emptiness does not exist elsewhere apart from physical forms. The nature of physical forms is indeed emptiness and emptiness indeed is physical forms. Feelings are empty of feelings. The emptiness of feelings is not feelings, and emptiness does not exist elsewhere apart from feelings. The nature of feelings is indeed emptiness and emptiness indeed is feelings. Perceptions are empty of perceptions. The emptiness of perceptions is not perceptions, and emptiness does not exist elsewhere apart from perceptions. [F.132.b] The nature of perceptions is indeed emptiness and emptiness indeed is perceptions. Formative predispositions are empty of formative predispositions. The emptiness of formative predispositions is not formative predispositions, and emptiness does not exist elsewhere apart from formative predispositions. The nature of formative predispositions is indeed emptiness and emptiness indeed is formative predispositions. Consciousness is empty of consciousness. The emptiness of consciousness is not consciousness, and emptiness does not exist elsewhere apart from consciousness. The nature of consciousness is indeed emptiness and emptiness indeed is consciousness. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings dwell in the perfection of wisdom, they should not dwell in physical forms, and they should not dwell in feelings, perceptions, formative predispositions, or consciousness.

“Blessed Lord, the eyes are empty of the eyes. The emptiness of the eyes is not the eyes, and emptiness does not exist elsewhere apart from the eyes. The nature of the eyes is indeed emptiness, and emptiness indeed is the eyes. The ears are empty of the ears. The emptiness of the ears is not the ears, and emptiness does not exist elsewhere apart from the ears. The nature of the ears is indeed emptiness, and emptiness indeed is the ears. The nose is empty of the nose. The emptiness of the nose is not the nose, and emptiness does not exist elsewhere apart from the nose. The nature of the nose is indeed emptiness, and emptiness indeed is the nose. The tongue is empty of the tongue. The emptiness of the tongue is not the tongue, and emptiness does not exist elsewhere apart from the tongue. The nature of the tongue is indeed emptiness, and emptiness indeed is the tongue. The body is empty of the body. The emptiness of the body is not the body, and emptiness does not exist elsewhere apart from the body. [F.133.a] The nature of the body is indeed emptiness, and emptiness indeed is the body. The mental faculty is empty of the mental faculty. The emptiness of the mental faculty is not the mental faculty, and emptiness does not exist elsewhere apart from the mental faculty. The nature of the mental faculty is indeed emptiness, and emptiness indeed is the mental faculty. {Dt.129} Sights are empty of sights. The emptiness of sights is not sights, and emptiness does not exist elsewhere apart from sights. The nature of sights is indeed emptiness, and emptiness indeed is sights. Sounds are empty of sounds. The emptiness of sounds is not sounds, and emptiness does not exist elsewhere apart from sounds. The nature of sounds is indeed emptiness, and emptiness indeed is sounds. Odors are empty of odors. The emptiness of odors is not odors, and emptiness does not exist elsewhere apart from odors. The nature of odors is indeed emptiness, and emptiness indeed is odors. Tastes are empty of tastes. The emptiness of tastes is not tastes, and emptiness does not exist elsewhere apart from tastes. The nature of tastes is indeed emptiness, and emptiness indeed is tastes. Tangibles are empty of tangibles. The emptiness of tangibles is not tangibles, and emptiness does not exist elsewhere apart from tangibles. The nature of tangibles is indeed emptiness, and emptiness indeed is tangibles. Mental phenomena are empty of mental phenomena. The emptiness of mental phenomena is not mental phenomena, and emptiness does not exist elsewhere apart from mental phenomena. The nature of mental phenomena is indeed emptiness, and emptiness indeed is mental phenomena. Visual consciousness is empty of visual consciousness. The emptiness of visual consciousness is not visual consciousness, and emptiness does not exist elsewhere apart from visual consciousness. The nature of visual consciousness is indeed emptiness, and emptiness indeed is visual consciousness. [F.133.b] Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty of mental consciousness [and so forth]. The emptiness of mental consciousness [and so forth] is not mental consciousness [and so forth], and emptiness does not exist elsewhere apart from mental consciousness [and so forth]. The nature of mental consciousness [and so forth] is indeed emptiness, and emptiness indeed is mental consciousness [and so forth]. Visually compounded sensory contact is empty of visually compounded sensory contact. The emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness does not exist elsewhere apart from visually compounded sensory contact. The nature of visually compounded sensory contact is indeed emptiness, and emptiness indeed is visually compounded sensory contact. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty of mentally compounded sensory contact [and so forth]. The emptiness of mentally compounded sensory contact [and so forth] is not mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from mentally compounded sensory contact [and so forth]. The nature of mentally compounded sensory contact [and so forth] is indeed emptiness, and emptiness indeed is mentally compounded sensory contact [and so forth]. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. The emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness does not exist elsewhere apart from feelings conditioned by visually compounded sensory contact. The nature of feelings conditioned by visually compounded sensory contact is indeed emptiness, and emptiness indeed is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, [F.134.a] feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact [and so forth]. The emptiness of feelings conditioned by mentally compounded sensory contact [and so forth] is not feelings conditioned by mentally compounded sensory contact [and so forth], and emptiness does not exist elsewhere apart from feelings conditioned by mentally compounded sensory contact [and so forth]. The nature of feelings conditioned by mentally compounded sensory contact [and so forth] is indeed emptiness, and emptiness indeed is feelings conditioned by mentally compounded sensory contact [and so forth]. The earth element is empty of the earth element. The emptiness of the earth element is not the earth element, and emptiness does not exist elsewhere apart from the earth element. The nature of the earth element is indeed emptiness, and emptiness indeed is the earth element. The water element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and so forth]. The emptiness of the consciousness element [and so forth] is not the consciousness element [and so forth], and emptiness does not exist elsewhere apart from the consciousness element [and so forth]. The nature of the consciousness element [and so forth] is indeed emptiness, and emptiness indeed is the consciousness element [and so forth].

“Blessed Lord, ignorance is empty of ignorance. The emptiness of ignorance is not ignorance, and emptiness does not exist elsewhere apart from ignorance. The nature of ignorance is indeed emptiness, and emptiness indeed is ignorance. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty of aging and death [and so forth]. {Dt.130} The emptiness of aging and death [and so forth] is not aging and death [and so forth], and emptiness does not exist elsewhere apart from aging and death [and so forth]. [F.134.b] The nature of aging and death [and so forth] is indeed emptiness, and emptiness indeed is aging and death [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in ignorance, and they should 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.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of generosity. If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. The emptiness of the perfection of generosity is not the perfection of generosity, and emptiness does not exist elsewhere apart from the perfection of generosity. The nature of the perfection of generosity is indeed emptiness, and emptiness indeed is the perfection of generosity. They should 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. If one were to ask why, it is because the perfection of wisdom [and so forth] are empty of the perfection of wisdom [and so forth]. The emptiness of the perfection of wisdom [and so forth] is not the perfection of wisdom [and so forth], and emptiness does not exist elsewhere apart from the perfection of wisdom [and so forth]. The nature of the perfection of wisdom [and so forth] is indeed emptiness, and emptiness indeed is the perfection of wisdom [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the six perfections. [F.135.a]

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four applications of mindfulness. If one were to ask why, it is because the applications of mindfulness are empty of the applications of mindfulness. The emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness does not exist elsewhere apart from the applications of mindfulness. The nature of the applications of mindfulness is indeed emptiness, and emptiness indeed is the applications of mindfulness. They should not dwell in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the meditative stabilities, the extrasensory powers, 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. If one were to ask why, Blessed Lord, it is because the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] are empty of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The emptiness of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] is not the eighteen distinct qualities of the buddhas [and all the aforementioned attributes], and emptiness does not exist elsewhere apart from the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. The nature of the eighteen distinct qualities of the buddhas [and all the aforementioned attributes] is indeed emptiness, and emptiness indeed is the eighteen distinct qualities of the buddhas [and all the aforementioned attributes]. [F.135.b] Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eighteen distinct attributes of the buddhas [and the aforementioned attributes].

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in syllables. They should not dwell in the words that these form. They should not dwell in singular expressions, dual expressions, or plural expressions.168 If one were to ask why, Blessed Lord, it is because the syllables are empty of the syllables. The emptiness of the syllables is not the syllables, and emptiness does not exist elsewhere apart from the syllables. The nature of the syllables is indeed emptiness, and emptiness indeed is the syllables. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the syllables.

“Moreover, Blessed Lord, {Dt.131} when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers. If one were to ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. The emptiness of the extrasensory powers is not the extrasensory powers, and emptiness does not exist elsewhere apart from the extrasensory powers. The nature of the extrasensory powers is indeed emptiness, and emptiness indeed is the extrasensory powers. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers. [F.136.a]

“They should not dwell in the gateways of the meditative stabilities or the dhāraṇīs. If one were to ask why, Blessed Lord, it is because the dhāraṇī gateways [and so forth] are empty of the dhāraṇī gateways [and so forth]. The emptiness of the dhāraṇī gateways [and so forth] is not the dhāraṇī gateways [and so forth], and emptiness does not exist elsewhere apart from the dhāraṇī gateways [and so forth]. The nature of the dhāraṇī gateways [and so forth] is indeed emptiness, and emptiness indeed is the dhāraṇī gateways [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇīs [and so forth].

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent. If one were to ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. The emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness does not exist elsewhere apart from the impermanence of physical forms. The nature of the impermanence of physical forms is indeed emptiness, and emptiness indeed is the impermanence of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent. If one were to ask why, Blessed Lord, it is because the impermanence of consciousness [and so forth] is empty of the impermanence of consciousness [and so forth]. The emptiness of the impermanence of consciousness [and so forth] is not the impermanence of consciousness [and so forth], and emptiness does not exist elsewhere apart from the impermanence of consciousness [and so forth]. [F.136.b] The nature of the impermanence of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the impermanence of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are impermanent.

“They should not dwell in the notion that physical forms are imbued with suffering. If one were to ask why, it is because the suffering of physical forms is empty of the suffering of physical forms. The emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness does not exist elsewhere apart from the suffering of physical forms. The nature of the suffering of physical forms is indeed emptiness, and emptiness indeed is the nature of the suffering of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are imbued with suffering.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering. If one were to ask why, it is because the suffering of consciousness [and so forth] is empty of the suffering of consciousness [and so forth]. The emptiness of the suffering of consciousness [and so forth] is not the suffering of consciousness [and so forth], and emptiness does not exist elsewhere apart from the suffering of consciousness [and so forth]. The nature of the suffering of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the suffering of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that consciousness [and so forth] are imbued with suffering. [F.137.a]

“They should not dwell in the notion that physical forms are without self. If one were to ask why, it is because the nonself of physical forms is empty of the nonself of physical forms. The emptiness of the nonself of physical forms is not the nonself of physical forms, and emptiness does not exist elsewhere apart from the nonself of physical forms. The nature of the nonself of physical forms is indeed emptiness, and emptiness indeed is the nature of the nonself of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are without self.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are without self. If one were to ask why, it is because the nonself of consciousness [and so forth] is empty of the nonself of consciousness [and so forth]. The emptiness of the nonself of consciousness [and so forth] is not the nonself of consciousness [and so forth], and emptiness does not exist elsewhere apart from the nonself of consciousness [and so forth]. The nature of the nonself of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the nonself of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are without self. [B10]

“They should not dwell in the notion that physical forms are at peace. If one were to ask why, Blessed Lord, it is because the peace of physical forms [F.137.b] is empty of the peace of physical forms. The emptiness of the peace of physical forms is not the peace of physical forms, and emptiness does not exist elsewhere apart from the peace of physical forms. The peace of physical forms is indeed emptiness, and emptiness indeed is the peace of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are at peace. If one were to ask why, Blessed Lord, it is because the peace of consciousness [and so forth] is empty of the peace of consciousness [and so forth]. The emptiness of the peace of consciousness [and so forth] is not the peace of consciousness [and so forth], and emptiness does not exist elsewhere apart from the peace of consciousness [and so forth]. The peace of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the peace of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are at peace.

“They should not dwell in the notion that physical forms are empty. If one were to ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. The emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness does not exist elsewhere apart from the emptiness of physical forms. The emptiness of physical forms is indeed emptiness, and emptiness indeed is the emptiness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty. [F.138.a]

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are empty. If one were to ask why, Blessed Lord, it is because the emptiness of consciousness [and so forth] is empty of the emptiness of consciousness [and so forth]. The emptiness of the emptiness of consciousness [and so forth] is not the emptiness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the emptiness of consciousness [and so forth]. The emptiness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the emptiness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are empty.

“They should not dwell in the notion that physical forms are signless. If one were to ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. The emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness does not exist elsewhere apart from the signlessness of physical forms. The signlessness of physical forms is indeed emptiness, and emptiness indeed is the signlessness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are signless. If one were to ask why, Blessed Lord, it is because the signlessness of consciousness [and so forth] is empty of the signlessness of consciousness [and so forth]. [F.138.b] The emptiness of the signlessness of consciousness [and so forth] is not the signlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the signlessness of consciousness [and so forth]. The signlessness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the signlessness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are signless.

“They should not dwell in the notion that physical forms are wishless. If one were to ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. The emptiness of the wishlessness of physical forms is not the wishlessness of physical forms, and emptiness does not exist elsewhere apart from the wishlessness of physical forms. The wishlessness of physical forms is indeed emptiness, and emptiness indeed is the wishlessness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are wishless. If one were to ask why, Blessed Lord, it is because the wishlessness of consciousness [and so forth] is empty of the wishlessness of consciousness [and so forth]. The emptiness of the wishlessness of consciousness [and so forth] is not the wishlessness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the wishlessness of consciousness [and so forth]. The wishlessness of consciousness [and so forth] is indeed emptiness, and [F.139.a] emptiness indeed is the wishlessness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are wishless.

“They should not dwell in the notion that physical forms are void. If one were to ask why, Blessed Lord, it is because the voidness of physical forms is empty of the voidness of physical forms. The emptiness of the voidness of physical forms is not the voidness of physical forms, and emptiness does not exist elsewhere apart from the voidness of physical forms. The voidness of physical forms is indeed emptiness, and emptiness indeed is the voidness of physical forms. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are void.

“They should not dwell in the notion that feelings, perceptions, formative predispositions, and consciousness are void. If one were to ask why, Blessed Lord, it is because the voidness of consciousness [and so forth] is empty of the voidness of consciousness [and so forth]. The emptiness of the voidness of consciousness [and so forth] is not the voidness of consciousness [and so forth], and emptiness does not exist elsewhere apart from the voidness of consciousness [and so forth]. The voidness of consciousness [and so forth] is indeed emptiness, and emptiness indeed is the voidness of consciousness [and so forth]. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness [and so forth] are void. {Dt.132}

“Moreover, Blessed Lord, [F.139.b] when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature. If one were to ask why, Blessed Lord, it is because the real nature is empty of the real nature. The emptiness of the real nature is not the real nature, and emptiness does not exist elsewhere apart from the real nature. The real nature is indeed emptiness, and emptiness indeed is the real nature. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the real nature.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in reality. If one were to ask why, Blessed Lord, it is because reality is empty of reality. The emptiness of reality is not reality, and emptiness does not exist elsewhere apart from reality. Reality is indeed emptiness, and emptiness indeed is reality. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in reality.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in maturity with respect to all phenomena. If one were to ask why, [F.140.a] Blessed Lord, it is because maturity with respect to all phenomena is empty of maturity with respect to all phenomena. The emptiness of maturity with respect to all phenomena is not maturity with respect to all phenomena, and emptiness does not exist elsewhere apart from maturity with respect to all phenomena. Maturity with respect to all phenomena is indeed emptiness, and emptiness indeed is maturity with respect to all phenomena. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in maturity with respect to all phenomena.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality. If one were to ask why, Blessed Lord, it is because the very limit of reality is empty of the very limit of reality. The emptiness of the very limit of reality is not the very limit of reality, and emptiness does not exist elsewhere apart from the very limit of reality. The very limit of reality with respect to all phenomena is indeed emptiness, and emptiness indeed is the very limit of reality. Blessed Lord, those are the formulations explaining how, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the very limit of reality.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in physical forms with their minds maintaining notions of ‘I’ and ‘mine,’ then they are engaging in the conditioning of physical forms, but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of consciousness [and so forth], [F.140.b] but they are not practicing the perfection of wisdom. If one were to ask why, bodhisattva great beings who engage in conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.

“Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, owing to their lack of skillful means, they dwell in [unconditioned phenomena], up to and including the very limit of reality, with their minds maintaining notions of ‘I’ and ‘mine,’ then they are engaging in the conditioning of the very limit of reality [and so forth], but they are not practicing the perfection of wisdom. If they dwell in feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of consciousness [and so forth], but they are not practicing the perfection of wisdom. If one were to ask why, bodhisattva great beings who engage in conditioning do not grasp the perfection of wisdom, and they do not become absorbed in union with the perfection of wisdom. Without perfecting the perfection of wisdom, they will not be emancipated in all-aspect omniscience.

“If one were to ask why, Blessed Lord, it is because physical forms cannot be appropriated. The nonappropriation of physical forms is not physical forms, on account of the emptiness of its inherent existence. Feelings, perceptions, formative predispositions, and consciousness cannot be appropriated. The nonappropriation of consciousness [and so forth] is not consciousness [and so forth], on account of the emptiness of their inherent existence. [F.141.a] [Unconditioned phenomena], up to and including the very limit of reality, cannot be appropriated. The nonappropriation of the very limit of reality [and other unconditioned phenomena] is not the very limit of reality [and so forth], on account of the emptiness of their inherent existence. The perfection of wisdom also cannot be appropriated, on account of the emptiness of its inherent existence. {Dt.133}

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should determine that all phenomena are the emptiness of inherent existence. They should determine that there is no mental wandering whatsoever, concerning anything at all. Blessed Lord, this is the bodhisattva great beings’ spacious, perfect, immeasurable, and indeterminate maṇḍala of meditative stability, known as the nonappropriation of all phenomena, which is not misappropriated by or shared in common with any of the śrāvakas and pratyekabuddhas.

“Bodhisattva great beings who engage in this maṇḍala of meditative stability become emancipated in all-aspect omniscience. But even this all-aspect omniscience cannot be appropriated, on account of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of all intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, [F.141.b] the emptiness of essential nature, and the emptiness of the essential nature of nonentities. If one were to ask why, it is because this [all-aspect omniscience] cannot be expressed by means of distinguishing marks, in that afflicted mental states arise from distinguishing marks.

“What, one might ask, constitute those distinguishing marks? Physical forms are distinguishing marks. Feelings are distinguishing marks. Perceptions are distinguishing marks. Consciousness is a distinguishing mark. The eyes are distinguishing marks. The ears, the nose, the tongue, the body, and the mental faculty are distinguishing marks. Sights are distinguishing marks. Sounds, odors, tastes, tangibles, and mental phenomena are distinguishing marks. Visual consciousness is a distinguishing mark. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are distinguishing marks. Visually compounded sensory contact is a distinguishing mark. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are distinguishing marks. Feelings conditioned by visually compounded sensory contact are distinguishing marks. Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are distinguishing marks. The earth element is a distinguishing mark. The water element, the fire element, the wind element, the space element, and the consciousness element are distinguishing marks. Fundamental ignorance is a distinguishing mark. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are distinguishing marks. The perfection of generosity is a distinguishing mark. [F.142.a] The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are distinguishing marks. The emptiness of internal phenomena is a distinguishing mark. The emptiness of external phenomena and the emptiness of external and internal phenomena are distinguishing marks. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are distinguishing marks. The applications of mindfulness are distinguishing marks. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all distinguishing marks. Syllables are distinguishing marks. Singular expressions are distinguishing marks. Dual expressions are distinguishing marks. Plural expressions are distinguishing marks. All these are said to be afflictive. {Dt.134}

“If this perfection of wisdom could be apprehended as a distinguishing mark, the wandering mendicant Śreṇika would indeed not have gained faith in this omniscient wisdom.169

“What you may ask, is faith? It implies conviction, ideation, volition, reliance, attention, appraisal, and scrutiny with respect to the perfection of wisdom— [F.142.b] neither through distinguishing marks nor through the absence of distinguishing marks. Therefore, this [perfection of wisdom] should be appropriated by means of the nonappropriation of distinguishing marks and nondistinguishing marks. The wandering mendicant Śreṇika indeed became a follower [of the Great Vehicle] endowed with faith, owing to the power of his resolution with respect to this omniscient knowledge, and he subsequently entered into it through his own ephemeral knowledge. Having entered into it in that manner, he did not appropriate physical forms, nor did he appropriate feelings, perceptions, formative predispositions, or consciousness, because he did not apprehend any thing, empty of its own defining characteristics, that could be appropriated. If one were to ask why, it is because he did not observe that knowledge as internally due to the attainment of clear realization. Nor did he observe it as externally due to the attainment of clear realization, and nor did he observe it as externally and internally due to the attainment of clear realization. Nor did he observe that knowledge as anything else due to the attainment of clear realization.

“If one were to ask why, it is because he did not observe anything that could engender that realization, any realization that could be engendered, or anything from which170 that realization could be engendered. He did not observe that knowledge to be inside physical forms, nor did he observe that knowledge to be inside feelings, perceptions, formative predispositions, or consciousness. He did not observe that knowledge to be outside physical forms, nor did he observe that knowledge to be outside feelings, perceptions, formative predispositions, or consciousness. [F.143.a] He did not observe that knowledge to be outside and inside physical forms, nor did he observe that knowledge to be outside and inside feelings, perceptions, formative predispositions, or consciousness. He did not observe that knowledge to be anything other than physical forms, nor did he observe that knowledge to be anything other than feelings, perceptions, formative predispositions, and consciousness. He did not observe that knowledge to be inside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be outside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be outside and inside [unconditioned phenomena], up to and including the very limit of reality. He did not observe that knowledge to be anything other than [unconditioned phenomena], up to and including the very limit of reality. This formulation explains how the wandering mendicant Śreṇika, after making this resolution, entered as a follower endowed with faith into the knowledge of all-aspect omniscience since he did not apprehend anything at all, taking reality as his standard. Having made that resolution, he did not appropriate anything at all because he was without distinguishing marks and focused no attention on them. Inasmuch as all phenomena cannot be grasped and cannot be relinquished, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not give rise to conceits about anything, {Dt.135} he did not give rise to conceits even on the basis of nirvāṇa.

“Blessed Lord, owing to the nonappropriation of all phenomena, [bodhisattvas] do not grasp physical forms, and they do not grasp feelings, perceptions, formative predispositions, or consciousness. [F.143.b] Owing to the nonappropriation of all phenomena, they do not grasp the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, or unconditioned phenomena, the real nature, reality, the realm of phenomena, the abiding nature of all phenomena, the maturity of all phenomena, or the very limit of reality. This is indeed the perfection of bodhisattva great beings because it is the perfection that cannot be transcended.

“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely. As long as the applications of mindfulness have not been perfected, as long as the correct exertions, the supports for miraculous ability, the faculties, the powers, the seven branches of enlightenment, and the noble eightfold path have not been perfected, and as long as the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, [F.144.a] the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely. If one were to ask why, it is because those aspirations are not aspirations, those applications of mindfulness are not applications of mindfulness; those correct exertions, supports for miraculous ability, faculties, powers, and branches of enlightenment; that noble eightfold path; and those truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, gateways of the meditative stabilities and dhāraṇīs, ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, and eighteen distinct qualities of the buddhas are not the eighteen distinct qualities of the buddhas [and so forth]. They are not anything at all, nor are they not anything at all.

“Blessed Lord, this nonappropriation of physical forms, [F.144.b] and this nonappropriation of feelings, perceptions, formative predispositions, and consciousness, due to the fact that no phenomena can be grasped, and this nonappropriation of [unconditioned phenomena], up to and including the very limit of reality, due to the fact that no phenomena can be grasped, is the perfection of wisdom of bodhisattva great beings.

“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate what is this perfection of wisdom, whose is this perfection of wisdom, how is this perfection of wisdom, and for what purpose is this perfection of wisdom. When bodhisattva great beings practice the perfection of wisdom, if, while making this investigation and pondering it, they observe that the nonexistence and nonapprehensibility of anything at all denote the perfection of wisdom, why, one might ask, do they make this observation? Blessed Lord, it is because all phenomena are nonexistent and nonapprehensible. But if they practice while wondering whether this nonexistence and nonapprehensibility of anything at all is the perfection of wisdom, then they are not practicing the perfection of wisdom.”

Then, the venerable Śāradvatīputra addressed the venerable Subhūti: “Venerable Subhūti, what are the phenomena that do not exist and that are nonapprehensible?” {Dt.136}

“Venerable Śāradvatīputra,” replied Subhūti, “owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, [F.145.a] the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities‍—owing to all these‍—the perfection of wisdom is nonexistent and nonapprehensible, and also the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities that physical forms are nonexistent and nonapprehensible, and that feelings, perceptions, formative predispositions, and consciousness are nonexistent and nonapprehensible. Venerable Śāradvatīputra, even the emptiness of internal phenomena is nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, [F.145.b] the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of nonapprehensibility, the emptiness of all intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities that the sense fields, the sensory elements, and the links of dependent origination are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the perfections are nonexistent and nonapprehensible, that the thirty-seven factors conducive to enlightenment are nonexistent and nonapprehensible, and 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, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the fruit of entering the stream to nirvāṇa is nonexistent and nonapprehensible, and that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, the fruit of arhatship, the fruit of individual enlightenment, knowledge of the path, and all-aspect omniscience are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the real nature is nonexistent and nonapprehensible, and that reality, the realm of phenomena, [F.146.a] the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that those entering the stream to nirvāṇa are nonexistent and nonapprehensible, and that those destined for only one more rebirth, those who will no longer be subject to rebirth, arhats, pratyekabuddhas, bodhisattvas, and buddhas are also nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, since internal phenomena are nonapprehensible, the emptiness of internal phenomena is nonexistent and nonapprehensible. Since external phenomena are nonapprehensible, the emptiness of external phenomena is nonexistent and nonapprehensible. Since external and internal phenomena are nonapprehensible, the emptiness of both external and internal phenomena is nonexistent and nonapprehensible. Since [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonapprehensible, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonexistent and nonapprehensible.

“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they investigate and ponder accordingly, and if, when they investigate and ponder in that manner, they are not disheartened, not intimidated, not afraid, not terrified, and will not be terrified, one should know that these bodhisattva great beings will not be separated from the perfection of wisdom.”

“Venerable Subhūti, why should one know that these bodhisattva great beings will not be separated from the perfection of wisdom?”

“Venerable Śāradvatīputra,” replied the venerable Subhūti, “physical forms are without the inherent nature of physical forms, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom. Feelings are without the inherent nature of feelings, [F.146.b] perceptions are without the inherent nature of perceptions, formative predispositions are without the inherent nature of formative predispositions, and consciousness is without the inherent nature of consciousness, and this is correctly and definitively cognized when bodhisattva great beings practice the perfection of wisdom.

“Venerable Śāradvatīputra, the sense fields, the sensory elements, and the links of dependent origination are without the inherent nature of the links of dependent origination [and so forth]; the perfection of generosity is without the inherent nature of the perfection of generosity; the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are without the inherent nature of the perfection of wisdom [and so forth]; the emptiness of internal phenomena is without the inherent nature of the emptiness of internal phenomena; [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are without the inherent nature of the emptiness of the essential nature of nonentities [and so forth]; the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, [F.147.a] the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are all without the inherent nature of the eighteen distinct qualities of the buddhas [and so forth]; entering the stream to nirvāṇa is without the inherent nature of entering the stream to nirvāṇa; having one more rebirth, no longer being subject to rebirth, arhatship, individual enlightenment, and [the other attainments], up to and including all-aspect omniscience, are without the inherent nature of all-aspect omniscience [and so forth]; the real nature is without the inherent nature of the real nature; and the unmistaken real nature, the unalienable real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are all without the inherent nature of the very limit of reality [and so forth]. This is correctly and definitively cognized by bodhisattva great beings when they practice the perfection of wisdom.

“Venerable Śāradvatīputra, it is for this reason that one should know that bodhisattva great beings are not separated from the perfection of wisdom.”

“Venerable Subhūti, what is the inherent nature of physical forms? What is the inherent nature of feelings, perceptions, formative predispositions, and consciousness? {Dt.137} What is the inherent nature of the sense fields, the sensory elements, and the links of dependent origination? What is the inherent nature of [unconditioned phenomena], up to and including the very limit of reality?”

“Venerable Śāradvatīputra,” replied Subhūti, “the inherent nature of physical forms is nonentity. The inherent nature of feelings, perceptions, formative predispositions, and consciousness is nonentity. The inherent nature of the sense fields, the sensory elements, and [F.147.b] the links of dependent origination is nonentity. The inherent nature of [unconditioned phenomena], up to and including the very limit of reality, is nonentity.

“Moreover, Venerable Śāradvatīputra, physical forms are without the defining characteristics of physical forms. Feelings, perceptions, formative predispositions, and consciousness are without the defining characteristics of consciousness [and so forth]. The sense fields are without the defining characteristics of the sense fields. The sensory elements are without the defining characteristics of the sensory elements. The links of dependent origination are without the defining characteristics of the links of dependent origination. The [unconditioned phenomena], up to and including the very limit of reality, are without the defining characteristics of the very limit of reality [and so forth]. Even defining characteristics are without the nature of defining characteristics. Even the inherent nature of defining characteristics is without the inherent nature of defining characteristics.”

“Venerable Subhūti, will bodhisattva great beings who undertake this training be emancipated in all-aspect omniscience?”

“Yes!” replied Subhūti. “Bodhisattva great beings who undertake this training will be emancipated in all-aspect omniscience. If you ask why, Venerable Śāradvatīputra, it is because all phenomena are unborn [in cyclic existence] {Dt.138} and unemancipated [in nirvāṇa].”

“Venerable Subhūti, why are all phenomena unborn and unemancipated?”

“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty of physical forms. In them birth is not apprehended, nor is emancipation apprehended. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. In them birth is not apprehended, nor is emancipation apprehended. [Unconditioned phenomena], up to and including the very limit of reality, are empty of the very limit of reality [and so forth]. In them birth is not apprehended, nor is emancipation apprehended.

“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience. Commensurate with their approach to all-aspect omniscience, [F.148.a] they will attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks. Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, these bodhisattva great beings do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views. Since they do not entertain thoughts of desire, and they do not entertain thoughts of hatred, delusion, pride, pretentiousness, deceit, envy, miserliness, craving, or mistaken views, they will never be conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring beings to maturation, they will never be born in the inferior realms. They will proceed from one buddhafield to another buddhafield, bringing beings to maturation and refining the buddhafields. They will never be separated from the lord buddhas until they attain consummate buddhahood in unsurpassed, complete enlightenment.

“It is thus, Venerable Śāradvatīputra, that bodhisattva great beings who wish to attain these attributes and excellences have practiced this perfection of wisdom with unrelenting perseverance. Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are approaching all-aspect omniscience.”