The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 53

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, for how long have bodhisattva great beings who possess such skill in means set out [on this path]?”

“Subhūti, bodhisattva great beings who possess such skill in means have set out [on this path] for countless billion trillions of eons,” replied the Blessed One.

“Blessed Lord, how many buddhas have those bodhisattva great beings who possess such skill in means revered?”

“Subhūti, you should know that those bodhisattva great beings who possess such skill in means have revered as many buddhas as the grains of sand of the river Gaṅgā,” replied the Blessed One.

“Blessed Lord, what are the roots of virtuous action that those bodhisattva great beings who possess such skill in means have cultivated?”

The Blessed One replied, “Starting from the time when they first began to set their mind on enlightenment, there is no notion at all of any such perfection of generosity that those bodhisattva great beings who possess such skill in means have not completed. There is no notion at all of any such perfection of ethical discipline, [F.95.a] perfection of tolerance, perfection of perseverance, perfection of meditative concentration, or perfection of wisdom that those bodhisattva great beings who possess such skill in means have not completed.”

“Blessed Lord, those bodhisattva great beings who possess such skill in means are most wonderful!” {Ki.V: 51}

“It is so, Subhūti! It is so!” replied the Blessed One. “Those bodhisattva great beings who possess such skill in means are most wonderful! Subhūti, just as the orb of the sun and the orb of the moon have an impact upon the four continents, follow the four continents, and move around the four continents, in the same way, Subhūti, the perfection of wisdom has an impact upon the other five perfections. It follows the other five perfections and moves around them. It is because they are inseparable from the perfection of wisdom that the other five perfections acquire the designation perfection. If they were without the perfection of wisdom, the other five perfections would not acquire the designation perfection.

“Subhūti, just as without an imperial monarch, the seven precious insignia of royal dominion would not acquire the designation imperial,489 in the same way, Subhūti, if they were without the perfection of wisdom, the other five perfections would not acquire the designation perfection.

“Subhūti, just as it is easy for promiscuous men to harm women without a husband, in the same way, Subhūti, if they were without the perfection of wisdom, it would be easy for those other five perfections to be harmed by Māra or by gods in the realm of Māra. Subhūti, just as promiscuous men cannot harm a woman staying in an excellent household, [F.95.b] protected by a strong husband, in the same way, Subhūti, if they are not without the perfection of wisdom, it will not be easy for those other five perfections to be harmed by Māra or by gods in the realm of Māra.

“Subhūti, it is just as when a man goes out to battle dressed in full armor and stands in the face of battle, struck by all sorts of weapons, and it is difficult for hostile kings, assailants, or enemies to conquer him. In the same way, Subhūti, if they are not without the perfection of wisdom, it will be difficult for those other five perfections to be conquered by Māra or by gods in the realm of Māra, by individuals of overweening pride, or even by outcaste bodhisattvas.

“Subhūti, just as regional kings succumb to an imperial monarch, and approach to act in his service, in the same way, Subhūti, if the five other perfections have been retained by the perfection of wisdom, they will proceed into the presence of all-aspect omniscience.

“Subhūti, just as all tributaries that there are flow into the great river Gaṅgā, and along with the river Gaṅgā, flow into the great ocean, in the same way, Subhūti, if the five other perfections have been retained by the perfection of wisdom, they will proceed into the presence of all-aspect omniscience.

“Subhūti, just as a person’s right hand performs all sorts of functions, in the same way, Subhūti, is the perfection of wisdom to be regarded‍—the other five perfections being comparable with the left hand. {Ki.V: 52}

“Subhūti, just as all the water that there is, including the water of tributaries and the water of wide rivers, flows into an ocean, [F.96.a] so that it becomes salty to taste and of a single savor, in the same way, Subhūti, if the five other perfections have been retained by the perfection of wisdom, when they proceed to all-aspect omniscience, they will become of a single savor, in the taste of all-aspect omniscience.

“Subhūti, it is just as the precious wheel, [the standard of royal dominion], proceeds and stays in the vanguard of the army of an imperial monarch, with its four corps‍—such that in the place where the imperial monarch halts to partake of food, all the armed forces of that imperial monarch are refreshed and do not move while [the standard of] the precious wheel remains there. In the same way, Subhūti, these five other perfections have been led by the perfection of wisdom. They proceed into the presence of all-aspect omniscience and remain there. Having halted there, they do not cease to remain there.

“Subhūti, just as [the seven insignia of royal dominion] belonging to an imperial monarch‍—the precious wheel, the precious minister, the precious householder, the precious queen consort, the precious gem, the precious elephant, and the precious horse‍—proceed in the vanguard of an army with its four divisions, in the same way, Subhūti, the perfection of wisdom also proceeds in the vanguard of these five other perfections. Proceeding in the vanguard, it then halts in the presence of all-aspect omniscience. The perfection of wisdom does not then think, ‘May the perfection of generosity follow, outside of me.’ It does not think, ‘May the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration follow, outside of me.’ [F.96.b] Furthermore, the perfection of generosity does not think, ‘I will follow the perfection of wisdom.’ The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration do not think, ‘I will follow the perfection of wisdom.’ If you ask why, this is their nature. They are incapable of anything, empty of essential nature and vacuous, like a mirage.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena are naturally empty, in that case, Blessed Lord, how do bodhisattva great beings who practice the perfection of generosity, and who practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom attain consummate buddhahood in unsurpassed, complete enlightenment?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the six perfections, they think, ‘Alas! This world system has resorted to erroneous thought. These [beings] cannot extricate themselves from cyclic existence owing to their lack of skill in means, but I will now practice the perfection of generosity for the sake of these beings! I will practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and [F.97.a] the perfection of wisdom [for their sake].’ {Ki.V: 53} Then, for the sake of those beings, they dispense outer and inner possessions, and when they dispense those possessions, they think, ‘I have not dispensed anything at all. If you ask why, it is because these phenomena are themselves perishable.’ Subhūti, bodhisattva great beings who reflect in that manner fulfill the perfection of generosity.

“For the sake of those beings, they offer no opportunity for degenerate morality. If you ask why, it is because they think, ‘Now that I have set out for unsurpassed, complete enlightenment, I do not resemble those who kill living creatures, steal, commit sexual misconduct, tell lies, slander, speak words of reprimand, resort to nonsensical chatter, are covetous, indulge in malice, resort to wrong views, or who aspire toward objects, or aspire to deities, to Brahmā, or to the level of the śrāvakas or the level of the pratyekabuddhas.’ Subhūti, bodhisattva great beings who reflect in that manner practice the perfection of ethical discipline.

“For the sake of those same beings, their minds are unagitated even when they are always scolded and rebuked with harsh and coarse words. Thoughts of hatred do not arise even when they are struck and pierced with stones, clubs, clods of earth, or weapons, or when their limbs are cut off, or their appendages severed. If you ask why, it is because they reflect that all words are like an echo, and all forms are like a mass of foam. Subhūti, [F.97.b] bodhisattva great beings who reflect in that manner practice the perfection of tolerance.

“For the sake of those same beings, in order that they might seek out all the roots of virtuous action, they do not cultivate thoughts of idleness. If you ask why, it is because they think, ‘If it is hard on account of idleness to find even a rebirth in the exalted realms, how much more so in the case of unsurpassed, complete enlightenment. Therefore, I will undertake perseverance until I have attained consummate buddhahood in unsurpassed, complete enlightenment! I shall never desist from persevering in it!’ Subhūti, bodhisattva great beings who reflect in that manner practice the perfection of perseverance.

“For the sake of those same beings, their minds are unagitated. If you ask why, it is because they think, ‘If it is hard on account of agitation to find a rebirth in the [realms of] mundane meditative concentration, how much more in the case of unsurpassed, complete enlightenment. Therefore, I will not be agitated until I have attained consummate buddhahood in unsurpassed, complete enlightenment!’ Subhūti, bodhisattva great beings who reflect in that manner practice the perfection of meditative concentration.

“For the sake of those same beings, they will never be separated from the perfection of wisdom until they have attained consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, it is because they think, ‘Without setting out on the perfection of wisdom, beings cannot be brought to maturity by any other means. Therefore, I [F.98.a] will not entertain even the slightest thought of stupidity.’ Subhūti, bodhisattva great beings who reflect in that manner practice the perfection of wisdom for the sake of beings.”

“Blessed Lord, if the perfections are not different, how is it that this perfection of wisdom is, with respect to the five other perfections, said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled?”

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, there is no difference at all in the perfections. But if there were no perfection of wisdom, these five other perfections too would not acquire the name perfection. It is dependent on the perfection of wisdom that these five other perfections indeed acquire the name perfection.

“Subhūti, just as different corporeal forms on approaching Mount Sumeru become of a single complexion, {Ki.V: 54} in the same way, Subhūti, these five other perfections acquire the name perfection dependent on the perfection of wisdom. When they proceed to all-aspect omniscience, they will become of a single hue‍—the hue of all-aspect omniscience. They are without distinctions, such as, ‘This is the perfection of generosity! This is the perfection of ethical discipline! This is the perfection of tolerance! This is the perfection of perseverance! This is the perfection of meditative concentration! This is the perfection of wisdom!’ [F.98.b] If you ask why, they are without distinctions because they are without essential nature.”

“Blessed Lord, if in that way there are no distinctions and no particulars with respect to anything at all that is to be objectively established, why then is the perfection of wisdom, in relation to the five other perfections, said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled?”

“Subhūti, it is so! It is so,” replied the Blessed One. “There is nothing at all with particulars or distinctions that is to be objectively established. In mundane and symbolic terms, in order to extricate beings from cyclic existence, the perfection of generosity does indeed exist, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do indeed exist. But these beings are without birth, without death, without transmigration, and without origination. You should know that since beings are nonexistent, all phenomena are nonexistent. For this reason, Subhūti, the perfection of wisdom, in relation to the five other perfections, is said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled. Subhūti, this is just as among all the women of Jambudvīpa, the precious queen consort is said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, said to be sublime, said to be unsurpassed, [F.99.a] said to be highest, said to be unequaled, and said to be equal to the unequaled.”

“Blessed Lord, through what intention is the perfection of wisdom said to be the best, said to be foremost, said to be supreme, said to be sacred, said to be perfect, {Ki.V: 55} said to be sublime, said to be unsurpassed, said to be highest, said to be unequaled, and said to be equal to the unequaled?”

“Subhūti, it is because this perfection of wisdom retains all virtuous attributes and dwells in the presence of all-aspect omniscience, in a nondwelling manner,” replied the Blessed One.

“Blessed Lord, does the perfection of wisdom acquire or relinquish anything at all?”

“No, Subhūti!” replied the Blessed One. “The perfection of wisdom does not acquire or relinquish anything at all. If you ask why, Subhūti, it is because all phenomena are neither acquired nor relinquished.”

“Blessed Lord, with respect to what does the perfection of wisdom neither acquire nor relinquish anything?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom does not acquire or relinquish physical forms. Subhūti, the perfection of wisdom does not acquire or relinquish feelings, perceptions, formative predispositions, or consciousness. Subhūti, the perfection of wisdom does not acquire or relinquish the sense fields, the sensory elements, or the links of dependent origination. Subhūti, the perfection of wisdom does not acquire or relinquish the perfections, [F.99.b] any aspects of emptiness, or the thirty-seven factors conducive to enlightenment. Subhūti, the perfection of wisdom does not acquire or relinquish 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, or the dhāraṇī gateways. Subhūti, the perfection of wisdom does not acquire or relinquish the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. Subhūti, the perfection of wisdom does not acquire or relinquish [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, how are physical forms neither acquired nor relinquished? How are feelings, perceptions, formative predispositions, and consciousness neither acquired nor relinquished? How are [all the causal and fruitional attributes and goals], up to and including all-aspect omniscience, neither acquired nor relinquished?”

“Subhūti,” replied the Blessed One, “it is through nonattention to physical forms that physical forms are neither acquired nor relinquished. It is through nonattention to feelings, perceptions, formative predispositions, and consciousness that consciousness [and so forth] are neither acquired nor relinquished. It is through nonattention to the sense fields, the sensory elements, and the links of dependent origination that the links of dependent origination [and so forth] are neither acquired nor relinquished. It is through nonattention to the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment that the thirty-seven factors conducive to enlightenment [and so forth] are neither acquired nor relinquished. [F.100.a] It is through nonattention to 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, {Ki.V: 56} the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways that the dhāraṇī gateways [and so forth] are neither acquired nor relinquished. It is through nonattention to the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas that the eighteen distinct qualities of the buddhas [and so forth] are neither acquired nor relinquished. It is through nonattention to [the goals], up to and including all-aspect omniscience, that all-aspect omniscience [and so forth] are neither acquired nor relinquished. Subhūti, it is in this way that physical forms are neither acquired nor relinquished, and that [all the attributes and goals], up to and including all-aspect omniscience, are neither acquired nor relinquished.”

“Blessed Lord, if one does not focus attention on physical forms; does not focus attention on feelings, perceptions, formative predispositions, or consciousness; does not focus attention on the sense fields, the sensory elements, or the links of dependent origination; does not focus attention on all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment; does not focus attention on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; does not focus attention on the ten powers [of the tathāgatas], the four fearlessnesses, [F.100.b] the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; and does not focus attention on [the goals], up to and including all-aspect omniscience, how then, Blessed Lord, will the roots of virtuous action increase without attention being focused on physical forms; without attention being focused on feelings, perceptions, formative predispositions, and consciousness; without attention being focused on the sense fields, the sensory elements, and the links of dependent origination; without attention being focused on all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; without attention being focused on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; without attention being focused on the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and without attention being focused on [the goals], up to and including all-aspect omniscience? How will the six perfections be fulfilled without the roots of virtuous action even increasing? How will all-aspect omniscience be attained without even the six perfections being fulfilled?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings do not focus attention on physical forms; do not focus attention on feelings, perceptions, formative predispositions, or consciousness; do not focus attention on the sense fields, the sensory elements, or the links of dependent origination; do not focus attention on any perfections, any aspects of emptiness, or the thirty-seven factors conducive to enlightenment; do not focus attention on the truths of the noble ones, [F.101.a] 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, or the dhāraṇī gateways; do not focus attention on the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; and do not focus attention on [the goals], up to and including unsurpassed, complete enlightenment, at that time, the roots of virtuous action will increase, so that the six perfections will be fulfilled. The six perfections will be fulfilled, so that all-aspect omniscience will be attained. If you ask why, it is through nonattention to physical forms; {Ki.V: 57} nonattention to feelings, perceptions, formative predispositions, and consciousness; nonattention to the sense fields, the sensory elements, and the links of dependent origination; nonattention to any perfections, any aspects of emptiness, and the thirty-seven factors conducive to enlightenment; nonattention to 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; and nonattention to the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas that they will attain consummate buddhahood in unsurpassed, complete enlightenment.” [F.101.b]

“Why is it that by not focusing attention on physical forms; not focusing attention on feelings, perceptions, formative predispositions; or consciousness; and similarly not focusing attention on the sense fields, the sensory elements, or the links of dependent origination; and similarly not focusing attention on any perfections, any aspects of emptiness, or the thirty-seven factors conducive to enlightenment; and similarly not focusing attention on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; and similarly not focusing attention on the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; and not focusing attention on unsurpassed, complete enlightenment they will attain all-aspect omniscience?” [B59]

The Blessed One replied, “Whether it is in the realm of desire that [beings] are fixated, or in the realm of form or the realm of formlessness, this occurs owing to the focusing of attention. They will not be fixated through nonattention. Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should not be fixated on anything at all.”

“Blessed Lord, in what do those bodhisattva great beings who accordingly practice the perfection of wisdom dwell?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who accordingly practice the perfection of wisdom do not dwell in physical forms. [F.102.a] They do not dwell in feelings, perceptions, formative predispositions, or consciousness. They do not dwell in the sense fields, the sensory elements, or the links of dependent origination. They do not dwell in any perfections, any aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They do not dwell in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. 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. They do not dwell in [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, why do they not dwell even in all-aspect omniscience?” {Ki.V: 58}

“They do not dwell in anything because they are without fixation,” replied the Blessed One. “If you ask why, it is because they do not observe anything at all on which they should be fixated or in which they should dwell. So it is, Subhūti, that bodhisattva great beings practice the perfection of wisdom without fixation and in a nondwelling manner. If, on the other hand, bodhisattva great beings were to think, ‘Anyone who practices in that manner and cultivates in that manner is practicing the perfection of wisdom, and will cultivate the perfection of wisdom. I am practicing the perfection of wisdom. I will cultivate the perfection of wisdom’‍— [F.102.b] if they were to have such notions, they would be remote from the perfection of wisdom. Those who are remote from the perfection of wisdom are remote from the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They are remote from the emptiness of internal phenomena. They are remote from [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They are remote from 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. They are remote 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 of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They are remote from the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They are remote from [the goals], up to and including all-aspect omniscience. If you ask why, the perfection of wisdom is not fixated on anything at all. In the perfection of wisdom there is no fixation at all. If you ask why, it is because any such thing on which it might be fixated is without inherent existence.

“Subhūti, if bodhisattva great beings were even to perceive the perfection of wisdom, [F.103.a] those bodhisattva great beings would degenerate from the perfection of wisdom. Those who degenerate from the perfection of wisdom degenerate from all phenomena. Even if they were to think, ‘The perfection of wisdom acquires the five other perfections,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires the emptiness of internal phenomena,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires the foundations of mindfulness. The perfection of wisdom acquires [the other causal attributes], up to and including the noble eightfold path,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, [F.103.b] and the eighteen distinct qualities of the buddhas,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires [the goals], up to and including all-aspect omniscience,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Bereft of the perfection of wisdom, they could not attain consummate buddhahood in unsurpassed, complete enlightenment.

“Even if they were to think, ‘Abiding in this perfection of wisdom, one will be prophesied to attain unsurpassed, complete enlightenment,’ those bodhisattva great beings would degenerate from the perfection of wisdom, and those who degenerate from the perfection of wisdom are not prophesied to attain unsurpassed, complete enlightenment.

“If they were to think, ‘Abiding in this perfection of wisdom, bodhisattva great beings will actualize the perfection of generosity, and they will actualize the perfection of ethical discipline, {Ki.V: 59} the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They will actualize the emptiness of internal phenomena, and they will actualize [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They will actualize the applications of mindfulness, and they will actualize the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They will actualize the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.104.a] the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They will actualize 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,’ even in that case those bodhisattva great beings would degenerate from the perfection of wisdom. If you ask why, those who have degenerated from the perfection of wisdom cannot actualize the perfection of generosity. They cannot actualize the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They cannot actualize the emptiness of internal phenomena. They cannot actualize [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They cannot actualize the applications of mindfulness. They cannot actualize the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They cannot actualize the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. [F.104.b] They cannot actualize 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 they were to think, ‘The tathāgatas have acquired all attributes. After attaining consummate buddhahood of their own accord, they have explained, taught, and disclosed them,’ even in that case those bodhisattva great beings would degenerate from the perfection of wisdom. If you ask why, the tathāgatas do not attain consummate buddhahood with respect to anything at all. Indeed, Subhūti, since the tathāgatas do not conceive of anything at all, how could they possibly attain consummate buddhahood with respect to anything. That would be impossible.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how do bodhisattva great beings who practice the perfection of wisdom avoid these faults?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they practice correctly, cognizing, ‘All phenomena are nonexistent and cannot be acquired. One cannot attain consummate buddhahood with respect to all phenomena that are nonexistent and cannot be acquired,’ then they do practice the perfection of wisdom. But if they are fixated on the impossibility of anything being acquired, those bodhisattva great beings are bereft of the perfection of wisdom. If you ask why, the perfection of wisdom is not expressed through fixation.” {Ki.V: 60} [F.105.a]

“Blessed Lord, is the perfection of wisdom not bereft of the perfection of wisdom? Are the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity not bereft of the perfection of generosity [and so forth]? Is the emptiness of internal phenomena not bereft of the emptiness of internal phenomena? Are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, not bereft of the emptiness of the essential nature of nonentities [and so forth]? Are the applications of mindfulness not bereft of the applications of mindfulness? Are the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path not bereft of the noble eightfold path [and so forth]? Are the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways not bereft of the dhāraṇī gateways [and so forth]? Are the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas not bereft of the eighteen distinct qualities of the buddhas [and so forth]? Are [the goals], up to and including all-aspect omniscience, not bereft of all-aspect omniscience [and so forth]?

“If indeed it were the case that the perfection of wisdom is not bereft of the perfection of wisdom; that the perfection of meditative concentration, [F.105.b] the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are not bereft of the perfection of generosity [and so forth]; and that [all the attributes and goals], up to and including all-aspect omniscience, are not bereft of all-aspect omniscience [and so forth], how then would the perfection of wisdom be brought into being? How would the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity be brought into being? How would [all the attributes and goals], up to and including all-aspect omniscience, be brought into being?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they are not fixated on the notions of ‘physical forms,’ ‘these physical forms,’ or ‘their physical forms.’ They are not fixated on the notions of ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ or ‘consciousness’; ‘this consciousness’ [and so forth]; or ‘their consciousness’ [and so forth]. They are not fixated on the notions of ‘the sense fields,’ ‘the sensory elements,’ or ‘the links of dependent origination’; ‘these links of dependent origination’ [and so forth]; or ‘their links of dependent origination’ [and so forth]. They are not fixated on the notions of ‘[the goals], up to and including all-aspect omniscience’; ‘this all-aspect omniscience’ [and so forth]; or ‘their all-aspect omniscience’ [and so forth].

“They are not fixated on the notions that physical forms are permanent, or that they are impermanent. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent. [F.106.a] They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are permanent or impermanent. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are permanent or impermanent.

“They are not fixated on the notions that physical forms are imbued with happiness or suffering. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or suffering. They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are imbued with happiness or suffering. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are imbued with happiness or suffering.

“They are not fixated on the notions that physical forms are with self or without self. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are with self or without self. They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are with self or without self. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are with self or without self.

“They are not fixated on the notions that physical forms are at peace or not at peace. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are at peace or not at peace. They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are at peace or not at peace. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are at peace or not at peace.

“They are not fixated on the notions that physical forms are empty or not empty. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They are not fixated on the notions that the sense fields, sensory elements, and [F.106.b] links of dependent origination are empty or not empty. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are empty or not empty.

“They are not fixated on the notions that physical forms are with signs or without signs. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are with signs or without signs. They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are with signs or without signs. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are with signs or without signs.

“They are not fixated on the notions that physical forms have aspirations or lack aspirations. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness have aspirations or lack aspirations. They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination have aspirations or lack aspirations. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, have aspirations or lack aspirations.

“They are not fixated on the notions that physical forms are void or not void. They are not fixated on the notions that feelings, perceptions, formative predispositions, and consciousness are void or not void. {Ki.V: 61} They are not fixated on the notions that the sense fields, sensory elements, and links of dependent origination are void or not void. They are not fixated on the notions that [the goals], up to and including all-aspect omniscience, are void or not void.490

“If you ask why, one cannot attain consummate buddhahood with respect to phenomena without inherent existence, which are said to be permanent or impermanent, which are said to be imbued with happiness or imbued with suffering, [F.107.a] which are said to be with self or without self, which are said to be at peace or not at peace, which are said to be empty or not empty, which are said to be with signs or without signs, which are said to have aspirations or lack aspirations, and which are said to be void or not void. The essential nature cannot be brought into being by means of the essential nature.491

“Subhūti, those bodhisattva great beings who practice the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity will dwell in all-aspect omniscience. Subhūti, just as the army of an imperial monarch with its four corps goes wherever that imperial monarch goes, in the same way, Subhūti, those other five perfections indeed follow the perfection of wisdom, and they come to a halt wherever all-aspect omniscience is. Subhūti, just as an imperial monarch traverses a straight path, riding a chariot drawn by four pairs of horses, in the same way the perfection of wisdom, driving the other five perfections, indeed traverses the smooth path that leads to all-aspect omniscience.”

“Blessed Lord, what is the path of bodhisattva great beings? What is not their path?”

The Blessed One replied, “For those who would attain all-aspect omniscience, the path of the śrāvakas is not the path of bodhisattva great beings, [F.107.b] and the path of the pratyekabuddhas is not the path of bodhisattva great beings. For those who would attain all-aspect omniscience, the six perfections with the perfection of wisdom in front are the path of bodhisattva great beings. These respectively are not and are the paths of bodhisattva great beings.”

“Blessed Lord, so it is that this perfection of wisdom, disclosing what is and is not the path, is established for the great advantage of bodhisattva great beings.”

“Subhūti, it is so! It is so,” replied the Blessed One. “By disclosing what is and is not the path, the perfection of wisdom is established for the great advantage of bodhisattva great beings. {Ki.V: 62} The perfection of wisdom is established for the immeasurable advantages of bodhisattva great beings. The perfection of wisdom is established for the countless advantages of bodhisattva great beings. Yet despite expressing these advantages, the perfection of wisdom does not appropriate physical forms. It does not appropriate feelings, perceptions, formative predispositions, or consciousness. It is not established in order to appropriate [the goals], up to and including those on the levels of the śrāvakas or pratyekabuddhas. This perfection of wisdom does not bring bodhisattva great beings to acquire unsurpassed, complete enlightenment. It does not reject the level of the śrāvakas or the level of the pratyekabuddhas. It does not confer all-aspect omniscience. Taking the abiding nature of reality as the standard, [F.108.a] this perfection of wisdom does not produce or stop anything at all.”

“Blessed Lord, if this perfection of wisdom does not produce or stop anything at all, in that case, Blessed Lord, how should bodhisattva great beings who practice the perfection of wisdom dispense gifts, how should they maintain ethical discipline, how should they cultivate tolerance, how should they undertake perseverance, how should they be absorbed in meditative concentration, and how should they cultivate wisdom?”

“Subhūti,” replied the Blessed One, “they should dispense gifts while referring to all-aspect omniscience. They should maintain ethical discipline while referring to all-aspect omniscience. They should cultivate tolerance while referring to all-aspect omniscience. They should undertake perseverance while referring to all-aspect omniscience. They should be absorbed in meditative concentration while referring to all-aspect omniscience. They should cultivate wisdom while referring to all-aspect omniscience. Making common cause with all beings, they should dedicate those roots of virtuous action to unsurpassed, complete enlightenment. If bodhisattva great beings dedicate their roots of virtuous action to unsurpassed, complete enlightenment, they will complete the cultivation of the six perfections. Bodhisattva great beings who cultivate loving kindness [will complete the cultivation of]492 all-aspect omniscience. Bodhisattva great beings who are not without the six perfections [F.108.b] are not without all-aspect omniscience. Therefore, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should practice the six perfections. Bodhisattva great beings who practice the six perfections will complete all the roots of virtuous action and then attain all-aspect omniscience. So it is, Subhūti, {Ki.V: 63} that bodhisattva great beings should persevere in the six perfections.”

“Blessed Lord, how should bodhisattva great beings persevere in the six perfections?”

“In this regard, Subhūti, bodhisattva great beings should reflect that physical forms are neither conjoined nor disjoined. Feelings, perceptions, formative predispositions, and consciousness are neither conjoined nor disjoined. The sense fields, the sensory elements, and the links of dependent origination are neither conjoined nor disjoined. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are neither conjoined nor disjoined. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither conjoined nor disjoined. [F.109.a] [The goals], up to and including all-aspect omniscience, are neither conjoined nor disjoined. Subhūti, bodhisattva great beings should persevere accordingly in the six perfections.

“Moreover, Subhūti, bodhisattva great beings should not persevere with the notion, ‘I will be established in physical forms.’ They should not persevere with the notion, ‘I will be established in feelings, perceptions, formative predispositions, and consciousness.’ They should not persevere with the notion, ‘I will be established in the sense fields, the sensory elements, and the links of dependent origination.’ They should not persevere with the notion, ‘I will be established in all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment.’ They should not persevere with the notion, ‘I will be established in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.’ They should not persevere with the notion, ‘I will be established in the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.’ They should not persevere with the notion, ‘I will be established in [the goals], up to and including all-aspect omniscience.’

“If you ask why, physical forms are not established anywhere. Feelings, perceptions, formative predispositions, and consciousness are not established anywhere. The sense fields, the sensory elements, and the links of dependent origination are not established anywhere. [F.109.b] All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are not established anywhere. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are not established anywhere. The ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are not established anywhere. [The goals], up to and including all-aspect omniscience, are not established anywhere. It is in this nondwelling manner that bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. {Ki.V: 64}

“Subhūti, it is just as if a man wants to eat mangoes or breadfruit, he should plant mangoes or breadfruit. Having planted them, he should nurture them with water at the appropriate times, and care for them.493 Through these accumulated causes and conditions, the plants will increasingly develop, whereupon they will bear mangoes or breadfruit, and he can eat mangoes or breadfruit. In the same way, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should indeed train in the six perfections. They should favor beings with gifts, and they should favor them with ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They should liberate beings from cyclic existence. [F.110.a] So it is, Subhūti, that bodhisattva great beings who wish not to be dependent on others, who wish to refine the buddhafields, who wish to be seated at the site of enlightenment, and who wish to turn the wheel of the Dharma should train in the six perfections.”

“Blessed Lord, do you say that they should train in the perfection of wisdom by means of the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “I do say that they should train in the perfection of wisdom by means of the perfection of wisdom. I say that those who wish to attain sovereignty over all phenomena should train in the perfection of wisdom. If you ask why, it is the perfection of wisdom through which the level of sovereignty over all phenomena will be attained. This perfection of wisdom is the gateway to all phenomena. Just as a great ocean is the gateway of all rivers, in the same way, the perfection of wisdom is indeed the gateway of all phenomena. Individuals who follow the vehicle of the śrāvakas, who follow the vehicle of the pratyekabuddhas, or who follow the vehicle of the bodhisattvas should train in this very perfection of wisdom. Therefore, Subhūti, bodhisattva great beings should train in the perfection of generosity, and they should train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They should train in the emptiness of internal phenomena, they should train in the emptiness of external phenomena, they should train in the emptiness of external and internal phenomena, and they should train in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They should train in the four applications of mindfulness, [F.110.b] and similarly they should train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. {Ki.V: 65} They should train 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, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities and the dhāraṇī gateways. They should train in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They should train in [the goals], up to and including all-aspect omniscience.

“Subhūti, just as it is hard for a master of archery holding a suitable bow to be overcome by enemies and assailants, in the same way, Subhūti, it is hard for bodhisattva great beings who practice the perfection of wisdom to be overcome by Māra or the gods in the realm of Māra. Therefore, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should train in the perfection of wisdom. The lord buddhas of the past, future, and present turn their enlightened intention toward those who practice the perfection of wisdom in that manner.”

“How do the lord buddhas turn their enlightened intention toward bodhisattva great beings who practice the perfection of generosity? How do they turn their enlightened intention toward those who practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom? [F.111.a] How do they turn their enlightened intention toward those who practice the emptiness of internal phenomena, and how do they turn their enlightened intention toward those who practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How do they turn their enlightened intention toward those who practice 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? How do they turn their enlightened intention toward those who practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways? How do they turn their enlightened intention toward those who practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas? How do they turn their enlightened intention toward [the goals], up to and including all-aspect omniscience?”

“In this regard, Subhūti,” replied the Blessed One, “the lord buddhas turn their enlightened intention toward bodhisattva great beings who practice the perfection of generosity, and by whatever means they turn their enlightened intention in such a way that gifts are not apprehended. They turn their enlightened intention toward those who 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 by whatever means they turn their enlightened intention in such a way that wisdom [and so forth] are not apprehended. They turn their enlightened intention toward those who practice the emptiness of internal phenomena, and by whatever means they turn their enlightened intention in such a way that the emptiness of internal phenomena is not apprehended. They turn their enlightened intention toward those who practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and by whatever means they turn their enlightened intention in such a way that the emptiness of the essential nature of nonentities [and so forth] are not apprehended. [F.111.b] They turn their enlightened intention toward those who practice the applications of mindfulness, and by whatever means they turn their enlightened intention in such a way that the applications of mindfulness are not apprehended. They turn their enlightened intention toward those who practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and by whatever means they turn their enlightened intention in such a way that the noble eightfold path is not apprehended. {Ki.V: 66} They turn their enlightened intention toward those who practice 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, and by whatever means they turn their enlightened intention in such a way that the dhāraṇī gateways are not apprehended. They turn their enlightened intention toward those who practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas, and by whatever means they turn their enlightened intention in such a way that the eighteen distinct qualities of the buddhas are not apprehended. They turn their enlightened intention toward those who practice [the goals], up to and including all-aspect omniscience, and by whatever means they turn their enlightened intention in such a way that all-aspect omniscience [and so forth] are not apprehended. They turn their enlightened intention toward bodhisattva great beings who do not apprehend in that manner.

“Moreover, Subhūti, the lord buddhas do not turn their enlightened intention toward bodhisattva great beings on the basis of physical forms. They do not turn their enlightened intention toward them on the basis of feelings, perceptions, formative predispositions, or consciousness. They do not turn their enlightened intention toward them on the basis of the sense fields, sensory elements, or links of dependent origination. They do not turn their enlightened intention toward them on the basis of the perfection of generosity. They do not turn their enlightened intention toward them on the basis of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. [F.112.a] They do not turn their enlightened intention toward them on the basis of the emptiness of internal phenomena, and they do not turn their enlightened intention toward them on the basis of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not turn their enlightened intention toward them on the basis of 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 do not turn their enlightened intention toward them on the basis of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not turn their enlightened intention toward them on the basis of the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the distinct qualities of the buddhas. They do not turn their enlightened intention toward them on the basis of [the goals], up to and including all-aspect omniscience.”494 {Ki.V: 104}

“Blessed Lord, bodhisattva great beings should indeed train in many matters, but they should not train in anything at all.”

“Subhūti, it is so! It is so,” replied the Blessed One. “Bodhisattva great beings should indeed train in many matters, but they should not train in anything at all. If you ask why, it is because those phenomena in which bodhisattva great beings should train are not apprehended.”

“Blessed Lord, bodhisattva great beings who seek to attain consummate buddhahood in unsurpassed, complete enlightenment should master in brief and in detail these six perfections, in the context of the teaching that the tathāgatas have given on those phenomena in brief and in detail. [F.112.b] Having mastered these, they should investigate them intensely through their words, and having investigated them through their words, realize them through their minds. By whatever means they should realize them in such a way that there is no movement of mind or mental states.”

“Subhūti, it is so! It is so,” replied the Blessed One. “Bodhisattva great beings who train in these six perfections that have been taught in brief and in detail will understand all phenomena in brief and in detail.”

“Blessed Lord, how will bodhisattva great beings understand all phenomena in brief and in detail?” {Ki.V: 105}

The Blessed One replied, “If they understand the real nature of physical forms, they will understand all phenomena, in brief and in detail. If they understand the real nature of feelings, perceptions, formative predispositions, and consciousness, they will understand all phenomena, in brief and in detail. If they understand the real nature of the sense fields, sensory elements, and links of dependent origination, they will understand all phenomena, in brief and in detail. If they understand the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, they will understand all phenomena, in brief and in detail. If they understand the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, they will understand all phenomena, in brief and in detail. If they understand 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, they will understand all phenomena, in brief and in detail. If they understand the real nature of [the goals], up to and including all-aspect omniscience, they will understand all phenomena, in brief and in detail.” [F.113.a]

“Blessed Lord, what is the real nature of physical forms?”

“This real nature in which arising is not apprehended, in which perishing is not apprehended, and in which change is not apprehended is the real nature of physical forms. Bodhisattva great beings should train in it,” replied the Blessed One.

“Blessed Lord, what is the real nature of feelings, perceptions, formative predispositions, and consciousness? What is the real nature of [all the causal and fruitional attributes and goals], up to and including all-aspect omniscience?”

“This real nature in which arising is not apprehended, in which perishing is not apprehended, and in which change is not apprehended is the real nature of feelings, perceptions, formative predispositions, and consciousness. Bodhisattva great beings should train in it. This real nature in which arising is not apprehended, in which perishing is not apprehended, and in which change is not apprehended is the real nature of [all causal and fruitional attributes and goals], up to and including all-aspect omniscience. Bodhisattva great beings should train in it. When they understand the very limit of reality, they will understand all phenomena in brief and in detail,” replied the Blessed One.

“Blessed Lord, what is the very limit of reality?”

“Without finite limits is the very limit of reality. Bodhisattva great beings who train in this very limit will understand all phenomena in brief and in detail. When they understand the realm of phenomena, bodhisattva great beings will understand all phenomena in brief and in detail.” replied the Blessed One.

“Blessed Lord, what is the realm of phenomena?”

“Without expanse is the realm of phenomena. In that realm of phenomena no diminution or delimitation is apprehended. [F.113.b] Bodhisattva great beings who understand the realm of phenomena accordingly will understand all phenomena in brief and in detail,” replied the Blessed One.

“Blessed Lord, how should they understand all phenomena in brief and in detail?”

“By all means they should understand that all phenomena are neither conjoined nor disjoined,” replied the Blessed One.

“Blessed Lord, what are those phenomena that are not conjoined and that are not disjoined?”

The Blessed One replied, “Physical forms are neither conjoined nor disjoined. Feelings, perceptions, formative predispositions, and consciousness are neither conjoined nor disjoined. The sense fields, the sensory elements, and the links of dependent origination are neither conjoined nor disjoined. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are neither conjoined nor disjoined. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are neither conjoined nor disjoined. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are neither conjoined nor disjoined. [The goals], up to and including all-aspect omniscience, are neither conjoined nor disjoined. {Ki.V: 106}

“Conditioned elements are neither conjoined nor disjoined. Unconditioned elements are neither conjoined nor disjoined. If you ask why, they have no essential nature that could be conjoined or disjoined. Phenomena that are without essential nature are nonentities. [F.114.a] Nonentities are neither conjoined with nonentities nor disjoined from them. All phenomena should be understood accordingly.

“Subhūti, this is the brief summary for bodhisattva great beings. Bodhisattva great beings who are beginners should train in perfecting this brief summary. Bodhisattvas abiding on the tenth level should train in this brief summary. Bodhisattva great beings who train in this synopsis will understand all phenomena in brief and in detail.”

“Blessed Lord, this is realized by bodhisattva great beings of highest acumen!”

“Subhūti,” replied the Blessed One, “this will also be realized by bodhisattva great beings of feeble acumen. This will also be realized by bodhisattva great beings of average acumen. This will also be realized by bodhisattva great beings whose senses are absorbed. This will certainly be realized495 also by bodhisattva great beings who want to train in it, but it will not be realized by the indolent. It will not be realized by those who are feeble in perseverance. It will not be realized by those of diminished mindfulness. It will not be realized by those whose minds are agitated, but it will be realized by those who apply perseverance, are without indolence, and who maintain the applications of mindfulness. It will be realized by those who want to train in the level at which progress has become irreversible and who want to attain all-aspect omniscience.

“If they train in the perfection of wisdom as it has been revealed, and having trained in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.114.b] the perfection of meditative concentration, and the perfection of wisdom, they then attain all-aspect omniscience, during the time when those bodhisattva great beings are practicing the perfection of wisdom, they will discard any deeds of Māra that might arise, whenever they do arise. Therefore, bodhisattva great beings who wish to acquire skill in means should train in the perfection of wisdom.

“At the time when those bodhisattva great beings are practicing the perfection of wisdom, cultivating the perfection of wisdom, and persevering in the perfection of wisdom, all the lord buddhas who are alive at present, teaching the Dharma in countless world systems, {Ki.V: 107} will turn their enlightened intention toward those bodhisattva great beings who practice the perfection of wisdom. If you ask why, it is because the lord buddhas of the past, future, and present have all emerged and will emerge from these six perfections. Therefore, bodhisattva great beings who practice the perfection of wisdom should reflect that they themselves will also attain those attributes that the lord buddhas of the past, future, and present have acquired, will acquire, and are acquiring. Subhūti, bodhisattva great beings who practice the perfection of wisdom should persevere in that manner. Bodhisattva great beings who persevere in that manner will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. So it is, Subhūti, that bodhisattva great beings [F.115.a] should never part from focusing their attention on all-aspect omniscience.

“If bodhisattva great beings practice in that manner for the sake of all-aspect omniscience, even though they may cultivate the perfection of wisdom for merely the duration of a finger snap, at the very least the merit of those bodhisattva great beings will increase manifold, more than it would by satisfying with gifts all beings situated in the world systems of the great trichiliocosm, or by establishing them in ethical discipline, by establishing them in meditative stability, by establishing them in wisdom, by establishing them in liberation, by establishing them in seeing the wisdom of liberation, by establishing them in the fruit of entering the stream to nirvāṇa, by establishing them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship, or by establishing them in individual enlightenment. The merit of those who cultivate this profound perfection of wisdom, for the mere duration of a finger snap, will increase far more. If you ask why, generosity, ethical discipline, meditative stability, wisdom, liberation, seeing the wisdom of liberation, the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment have all emerged from this [perfection of wisdom]. All the lord buddhas who are alive at present, teaching the Dharma in the world systems of the ten directions, have also emerged from this perfection of wisdom. All the lord buddhas who have appeared in the past, [F.115.b] will appear in the future, and appear in the present have also emerged and will emerge from this perfection of wisdom.

“Moreover, Subhūti, the merit of those who cultivate this perfection of wisdom with their attention focused on all-aspect omniscience for an instant, a day, a hundred days, a year, a hundred years, an eon, or any period from a hundred eons to a hundred countless eons, will increase manifold, more than it would by establishing in generosity all beings situated in world systems numerous as the grains of sand of the river Gaṅgā, or by establishing them in ethical discipline; by establishing them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation; {Ki.V: 108} or by establishing them in the fruit of entering the stream to nirvāṇa, by establishing them in the fruit of being destined for only one more rebirth, by establishing them in the fruit of no longer being subject to rebirth, by establishing them in arhatship, or by establishing them in individual enlightenment.

“If you ask why, those lord buddhas who have revealed the foundation of meritorious deeds that originate from generosity, who have revealed the foundation of meritorious deeds that emerge from the cultivation of ethical discipline, and who have revealed 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 have indeed emerged from this [perfection of wisdom].

“One should know that bodhisattva great beings who are established in the perfection of wisdom, as revealed here, are irreversible. One should know that the tathāgatas turn their enlightened intention toward bodhisattva great beings who possess this skill in means. [F.116.a] One should know that these bodhisattva great beings have honored many hundred billion trillions of buddhas. One should know that these bodhisattva great beings have developed the roots of virtuous action. One should know that these bodhisattva great beings have been favored by spiritual mentors. One should know that these bodhisattva great beings have practiced the six perfections. One should know that these bodhisattva great beings have cultivated the fourteen aspects of emptiness. One should know that these bodhisattva great beings have cultivated the thirty-seven factors conducive to enlightenment. One should know that these bodhisattva great beings have cultivated the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. One should know that these bodhisattva great beings have cultivated the ten powers [of the tathāgatas], the four fearlessnesses, and the four kinds of exact knowledge. One should know that these bodhisattva great beings possess the six extrasensory powers. One should know that these bodhisattva great beings have been crown princes. One should know that these bodhisattva great beings have fulfilled their aspirations. [F.116.b] One should know that these bodhisattva great beings are inseparable from the perception of the buddhas. One should know that these bodhisattva great beings are inseparable from the roots of virtuous action. One should know that these bodhisattva great beings are inseparable from the buddhafields. One should know that these bodhisattva great beings possess unbroken inspired speech. One should know that these bodhisattva great beings have acquired the dhāraṇīs. One should know that these bodhisattva great beings have perfected their physical form.496 One should know that these bodhisattva great beings have been excellently endowed with prophetic declarations. One should know that these bodhisattva great beings have voluntarily sought rebirth. One should know that these bodhisattva great beings are expert in matters to be realized. One should know that these bodhisattva great beings are expert in prophetic declaration. One should know that these bodhisattva great beings are expert in unwritten matters to be realized. One should know that these bodhisattva great beings are expert in the conduct of a bodhisattva. One should know that these bodhisattva great beings are expert in verbal expression. One should know that these bodhisattva great beings are expert in the inexpressible. One should know that these bodhisattva great beings are expert in singular designations. One should know that these bodhisattva great beings are expert in dual designations. One should know that these bodhisattva great beings are expert in plural designations. One should know that these bodhisattva great beings are expert in feminine designations, expert in masculine designations, and expert in neuter designations. One should know that these bodhisattva great beings are expert in past, future, and present events. [F.117.a] [B60]

“One should know that these bodhisattva great beings are expert in physical forms. One should know that these bodhisattva great beings are expert in feelings, perceptions, formative predispositions, and consciousness. One should know that these bodhisattva great beings are expert in the sense fields, the sensory elements, and the links of dependent origination. {Ki.V: 109} One should know that these bodhisattva great beings are expert in all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. One should know that these bodhisattva great beings are expert 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, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. One should know that these bodhisattva great beings are expert in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. One should know that these bodhisattva great beings are expert in [the goals], up to and including all-aspect omniscience. One should know that these bodhisattva great beings are expert in [the goals], up to and including nirvāṇa. One should know that they are expert in conditioned defining characteristics, unconditioned defining characteristics, entities, nonentities, intrinsic entities, extraneous entities, and in that which is conjoined, that which is disjoined, that which is both conjoined and disjoined, and that which is neither conjoined nor disjoined. [F.117.b]

“One should know that these bodhisattva great beings are expert in the real nature. One should know that they are expert in the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, the very limit of reality, and the inconceivable realm. One should know that these bodhisattva great beings are expert in causes, conditions, and the absence of conditions. One should know that these bodhisattva great beings are expert in conditioned elements, unconditioned elements, the presence of elements, and the absence of elements.

“One should know that these bodhisattva great beings are expert in not focusing attention on physical forms. One should know that they are expert in not focusing attention on feelings, perceptions, formative predispositions, and consciousness. One should know that they are expert in not focusing attention on the sense fields, the sensory elements, and the links of dependent origination. One should know that they are expert in not focusing attention on all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. One should know that they are expert in not focusing attention on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. One should know that they are expert in not focusing attention on the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. One should know that they are expert in not focusing attention on [the goals], up to and including all-aspect omniscience.

“One should know that they are expert in the notion that physical forms are empty of physical forms. One should know that they are expert in the notion that feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. [F.118.a] One should know that they are expert in the notion that the sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. One should know that they are expert in the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are empty of the thirty-seven factors conducive to enlightenment [and so forth]. One should know that they are expert in the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. One should know that they are expert in 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 empty of the eighteen distinct qualities of the buddhas [and so forth]. One should know that they are expert in the notion that [the goals], up to and including unsurpassed, complete enlightenment, are empty of unsurpassed, complete enlightenment [and so forth]. {Ki.V: 110} One should know that these bodhisattva great beings are expert in the path of refinement, in the path of nonrefinement, and in arising, ceasing, changing, desire, hatred, and delusion. One should know that they are expert in nondesire, nonhatred, and nondelusion. One should know that they are expert in views, the absence of views, wrong views, the absence of wrong views, [and so forth], up to and including all views. One should know that they are expert in [the aggregates of] name and form, in objects of reference, in predominant [conditions], in aspects, and in defining characteristics.

“One should know that they are expert in [the truths of the noble ones of] suffering, the cause [of suffering], the cessation [of suffering] and the path [that leads to the cessation of suffering]. One should know that they are expert in the hells and the path [that leads] to the hells. [F.118.b] One should know that they are expert in the animal realm and the path [that leads] to the animal realm. One should know that they are expert in the world of Yama and the path [that leads] to the world of Yama. One should know that they are expert in the human realm and the path [that leads] to the human realm. One should know that they are expert in the nonhuman realm and the path [that leads] to the nonhuman realm. One should know that they are expert in the god realms and the path [that leads] to the god realms. One should know that they are expert in the fruit of entering the stream to nirvāṇa and the path [that leads] to the fruit of entering the stream to nirvāṇa. One should know that they are expert in the fruit of being destined for only one more rebirth and the path [that leads] to the fruit of being destined for only one more rebirth. One should know that they are expert in the fruit of no longer being subject to rebirth and the path [that leads] to the fruit of no longer being subject to rebirth. One should know that they are expert in arhatship and the path [that leads] to arhatship. One should know that they are expert in individual enlightenment and the path [that leads] to individual enlightenment. One should know that they are expert in knowledge of the path and the path [that leads] to knowledge of the path. One should know that they are expert in all-aspect omniscience and the path [that leads] to all-aspect omniscience.

“One should know that they are expert in the sense faculties and in the perfection of the sense faculties. One should know that they are expert in swift wisdom, sharp wisdom, fast wisdom, definitive wisdom, vast wisdom, and wisdom that is equal to the unequaled. One should know that they are expert in past time, future time, and present time. One should know that they are expert in methods. One should know that they are expert in [understanding] the minds of beings, their resolve, and their aspirations. One should know that they are expert in establishing meaning, words, and the three vehicles.

“Subhūti, one should know that these bodhisattva great beings who practice the perfection of wisdom, who actualize the perfection of wisdom, and who cultivate the perfection of wisdom possess these excellent advantages.” [F.119.a]

“Blessed Lord, how should they practice the perfection of wisdom? How should they actualize the perfection of wisdom? How should they cultivate the perfection of wisdom?”

The Blessed One replied, “They should practice the perfection of wisdom through the peace of physical forms, through the hollowness of physical forms, through the vacuity of physical forms, and through the essencelessness of physical forms. They should practice the perfection of wisdom through the peace of feelings, perceptions, formative predispositions, and consciousness; through the hollowness of consciousness [and so forth]; through the vacuity of consciousness [and so forth]; and through the essencelessness of consciousness [and so forth]. They should practice the perfection of wisdom through the peace of the sense fields, the sensory elements, and the links of dependent origination; through the hollowness of the links of dependent origination [and so forth]; through the vacuity of the links of dependent origination [and so forth]; and through the essencelessness of the links of dependent origination [and so forth]. {Ki.V: 111}

“You also asked how they should actualize the perfection of wisdom. In this regard, they should actualize the perfection of wisdom through the actualization of the emptiness of space. You also asked how they should cultivate the perfection of wisdom. In this regard, they should cultivate the perfection of wisdom through the breaking down of cultivation.”497

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, for how long will they practice it?”

“They should practice the perfection of wisdom commencing from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment. They should actualize it in that manner. They should cultivate it in that manner,” replied the Blessed One.

“Blessed Lord, how should they practice without interruption and without separation from the mind set on enlightenment?”

“They should practice the perfection of wisdom by not allowing an opportunity for other considerations to intrude. [F.119.b] They should practice the perfection of wisdom, they should actualize the perfection of wisdom, and they should cultivate the perfection of wisdom by never giving up focusing their attention on all-aspect omniscience. By whatever means they should practice it in such a way that the phenomena constituting mind and mental states are unmoved. They should actualize it in that manner. They should cultivate it in that manner,” replied the Blessed One.

“Blessed Lord, will those who have practiced the perfection of wisdom, activated the perfection of wisdom, and cultivated the perfection of wisdom attain all-aspect omniscience?”

“No,” replied the Blessed One.

“In that case, will those who have not cultivated it do so?”

“No,” replied the Blessed One.

“In that case, will those who have both cultivated and not cultivated it do so?”

“No,” replied the Blessed One. {Ki.V: 112}

“In that case, will those who have neither cultivated nor not cultivated it do so?”

“No,” replied the Blessed One.

“In that case, Blessed Lord, how will they attain all-aspect omniscience?”

“In accordance with the real nature,” replied the Blessed One.

“How is the real nature?”

“It accords with the very limit of reality,” replied the Blessed One.

“How is the very limit of reality?”

“It accords with the realm of phenomena,” replied the Blessed One.

“How is the realm of phenomena?”

“It accords with the elements constituting the self, the elements constituting beings, the elements constituting life forms, and the elements constituting individual personalities,” replied the Blessed One.

“Blessed Lord, how are the elements constituting the self, the elements constituting beings, the elements constituting life forms, [F.120.a] and the elements constituting individual personalities?”

“Subhūti, do you think that the self, sentient beings, life forms, and individual personalities are apprehensible?” asked the Blessed One in return.

“No, Blessed Lord!”

“Subhūti,” continued the Blessed One, “if the self, sentient beings, life forms, and individual personalities are not apprehended, how could one conceive of the elements constituting the self, the elements constituting beings, the elements constituting life forms, and the elements constituting individual personalities? Without conceiving of the perfection of wisdom and without conceiving of anything, they will attain all-aspect omniscience.”

“Blessed Lord, is the perfection of wisdom inconceivable? Are the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity inconceivable? Are [the attributes and goals], up to and including all-aspect omniscience, inconceivable?”

“Subhūti,” replied the Blessed One, “the perfection of wisdom is inconceivable. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are inconceivable. The emptiness of internal phenomena is inconceivable. [All the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are inconceivable. The applications of mindfulness are inconceivable. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are inconceivable. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are inconceivable. [The goals], up to and including unsurpassed, complete enlightenment, are inconceivable. [F.120.b]

“All phenomena, be they conditioned or unconditioned, be they attributes of the śrāvakas, attributes of the pratyekabuddhas, attributes of the bodhisattvas, or attributes of the buddhas, are inconceivable.”498

“Blessed Lord, if all phenomena are inconceivable in this manner, {Ki.V: 113} in that case, Blessed Lord, why are the hells conceived? Why are the animal realm and the world of Yama conceived? Why are the god realms and the human realm conceived? Why are those entering the stream to nirvāṇa conceived? Why are those destined for only one more rebirth, those no longer subject to rebirth, and arhats conceived? Why are pratyekabuddhas conceived? Why are bodhisattvas conceived? Why are completely awakened buddhas conceived?”

“Subhūti, do you think that the concept of beings is apprehensible?” asked the Blessed One in return.

“No, Blessed Lord!”

“Subhūti,” continued the Blessed One, “if beings are not apprehensible, how could the denizens of the hells be conceived? How indeed could the animal realm, the world of Yama, the realms of gods or humans, those entering the stream to nirvāṇa, those destined for only one more rebirth, those no longer subject to rebirth, or pratyekabuddhas be conceived? How could bodhisattvas or completely awakened buddhas be conceived?

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner should train in all phenomena that are inconceivable.”

“In that case, Blessed Lord, should bodhisattva great beings who practice the perfection of wisdom train in physical forms? Should they train in feelings, perceptions, formative predispositions, and consciousness? Should they train in the sense fields, the sensory elements, and the links of dependent origination? Should they train in all the perfections, all the aspects of emptiness, [F.121.a] and the thirty-seven factors conducive to enlightenment? Should they train in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways? Should they train in the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas? Should they train in all-aspect omniscience?”

The Blessed One replied, “They should train in physical forms without subtraction or addition. They should train in feelings, perceptions, formative predispositions, and consciousness without subtraction or addition. They should train in the sense fields, the sensory elements, and the links of dependent origination without subtraction or addition. They should train in all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment without subtraction or addition. They should train in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways without subtraction or addition. They should train in the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas without subtraction or addition. {Ki.V: 114} They should train in [the goals], up to and including all-aspect omniscience, without subtraction or addition.”

“Blessed Lord, how should they train in physical forms without subtraction or addition? How should they train in feelings, perceptions, formative predispositions, and consciousness without subtraction or addition? [F.121.b] How should they train in [the attributes and goals], up to and including all-aspect omniscience, without subtraction or addition?”

“They should train in nonarising and nonceasing,” replied the Blessed One.

“Blessed Lord, how should they train in nonarising and nonceasing?”

“They should train in the cultivation or breaking down of the nonconditioning of formative predispositions,” replied the Blessed One.

“Blessed Lord, how should they train in nonconditioning?”

“They should train in nonconditioning by seeing that all phenomena are empty of their own defining characteristics,” replied the Blessed One.

“Blessed Lord, how should they see that all phenomena are empty of their own defining characteristics?”

The Blessed One replied, “They should see that physical forms are empty of physical forms. They should see that feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. They should see that the sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. They should see that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are empty of the thirty-seven factors conducive to enlightenment [and so forth]. {Ki.V: 115} They should see 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 meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. They should see that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of the distinct qualities of the buddhas [and so forth]. They should see that [the goals], up to and including unsurpassed, complete enlightenment, are empty of unsurpassed enlightenment [and so forth]. Subhūti, [F.122.a] it is in this way that bodhisattva great beings who practice the perfection of wisdom should train in all phenomena as being empty of their own defining characteristics.”

“Blessed Lord, if in this way physical forms are empty of physical forms; and feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]; and [all the attributes and goals], up to and including all-aspect omniscience, are empty of unsurpassed enlightenment [and so forth], in that case, Blessed Lord, how will bodhisattva great beings practice the perfection of wisdom?”

“Subhūti, the practice of the perfection of wisdom that bodhisattva great beings have is without practice,” replied the Blessed One.

“Blessed Lord, why is the practice of the perfection of wisdom without practice?”

“Subhūti,” replied the Blessed One, “it is because the perfection of wisdom is not even apprehended, nor are the bodhisattvas apprehended, nor indeed is practice apprehended. That is to say, there is no apprehending at all of any practice, of anyone who practices, or of anything that is practiced. Subhūti, the nonpracticing practice of the perfection of wisdom that bodhisattva great beings have is that in which all those practices are not apprehended.”

“Blessed Lord, if they practice the perfection of wisdom in that manner, without practicing, how should bodhisattva great beings who are beginners practice the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who are beginners, commencing from their initial setting of the mind on enlightenment, should train in all phenomena as being nonapprehensible. When they dispense gifts, {Ki.V: 116} they should dispense gifts without apprehending anything. When they maintain ethical discipline, [F.122.b] they should maintain ethical discipline without apprehending anything. When they practice tolerance, they should practice tolerance without apprehending anything. When they undertake perseverance, they should undertake perseverance without apprehending anything. When they are absorbed in meditative stability, they should be absorbed in meditative stability without apprehending anything. When they cultivate wisdom, they should cultivate wisdom without apprehending anything. When they cultivate the emptiness of internal phenomena, they should cultivate the emptiness of internal phenomena without apprehending anything. When they cultivate [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, they should cultivate the emptiness of the essential nature of nonentities [and so forth] without apprehending anything. When they cultivate the applications of mindfulness, they should cultivate the applications of mindfulness without apprehending anything. When they cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, they should cultivate the noble eightfold path [and so forth] without apprehending anything. When they cultivate 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, they should cultivate the dhāraṇī gateways [and so forth] without apprehending anything. When they cultivate the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas, they should cultivate the distinct qualities of the buddhas [and so forth] without apprehending anything. When they cultivate [the goals], up to and including all-aspect omniscience, they should cultivate all-aspect omniscience [and so forth] without apprehending anything.”

“Blessed Lord, to what extent is there apprehending? To what extent is there nonapprehension?” [F.123.a]

“Simply to the extent that there is duality there is apprehending. Nonduality is without apprehending,” replied the Blessed One.

“Blessed Lord, what is duality?”

“To the extent that there is anything from eyes and sights to the mental faculty and mental phenomena, and to the extent that there are [the attributes and goals], up to and including unsurpassed, complete enlightenment, all these, Subhūti, are duality,”499 replied the Blessed One.

“Blessed Lord, is it the apprehensible that is not apprehended, or else is it the nonapprehensible that is not apprehended?” {Ki.V: 117}

“Subhūti,” replied the Blessed One, “it is not the apprehensible that is not apprehended, nor is it the nonapprehensible that is not apprehended. Rather, Subhūti, it is the sameness of the apprehensible and the nonapprehensible that is not apprehended. It is in this way, Subhūti, that bodhisattva great beings should train in the sameness of the apprehensible and the nonapprehensible. Bodhisattva great beings who train in the perfection of wisdom in that manner will become nonapprehenders.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom in that manner, if they are not attached to apprehending and they are not attached to nonapprehension, how then will bodhisattva great beings who practice the perfection of wisdom perfect the levels, from one to the next, and, after perfecting the levels from one to the next, how will they attain all-aspect omniscience?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who practice the perfection of wisdom while established in apprehending do not perfect the levels, from one to the next. When bodhisattva great beings practice the perfection of wisdom, [F.123.b] they cannot perfect the levels from one to the next while they are established in apprehending. If you ask why, the perfection of wisdom is indeed nonapprehensible. Enlightenment, too, is nonapprehensible, and those who practice the perfection of wisdom, too, are nonapprehensible. Subhūti, bodhisattva great beings should practice the perfection of wisdom in that manner.”

“Blessed Lord, if in that way the perfection of wisdom is nonapprehensible, and those who engage in enlightenment are also nonapprehensible, in that case, how do bodhisattva great beings who practice the perfection of wisdom understand all phenomena, including the notions that these are physical forms; that these are feelings, perceptions, formative predispositions, or consciousness; that these are the sense fields, the sensory elements, or the links of dependent origination; that these are the perfections; that these are the aspects of emptiness; that these are the factors conducive to enlightenment; that these are the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions; that these are the aspects of liberation or the serial steps of meditative absorption; that this is emptiness, signlessness, or wishlessness; that these are the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; that these are the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; and that these are [the goals], up to and including unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not understand anything in such a way that they would apprehend physical forms; that they would apprehend feelings, perceptions, formative predispositions, or consciousness; that they would apprehend the sense fields, the sensory elements, or the links of dependent origination; that they would apprehend all the perfections, [F.124.a] all the aspects of emptiness, or the factors conducive to enlightenment; that they would apprehend the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; that they would apprehend the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas; {Ki.V: 118} or that they would apprehend [the goals], up to and including unsurpassed, complete enlightenment.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom in that manner, if they do not apprehend even physical forms; if they do not apprehend even feelings, perceptions, formative predispositions, or consciousness; and if they do not apprehend even [the attributes and goals], up to and including unsurpassed, complete enlightenment, how then will they complete 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, and enter upon the maturity of the bodhisattvas? And, having entered upon the maturity of the bodhisattvas, how will they refine the buddhafields? And after refining the buddhafields, how will they bring beings to maturation? And having brought beings to maturation, how will they attain all-aspect omniscience? And having attained all-aspect omniscience, how will they turn the wheel of the Dharma? And having turned the wheel of the Dharma, how will they accomplish the enlightened activity of the buddhas? And having accomplished the enlightened activity of the buddhas, [F.124.b] how will they liberate beings from cyclic existence?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings do not practice the perfection of wisdom for the sake of physical forms. They do not practice the perfection of wisdom for the sake of feelings, perceptions, formative predispositions, or consciousness. They do not practice the perfection of wisdom for the sake of the sense fields, the sensory elements, or the links of dependent origination. They do not practice the perfection of wisdom for the sake of all the perfections, all the aspects of emptiness, or the factors conducive to enlightenment. They do not practice the perfection of wisdom for the sake of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not practice the perfection of wisdom for the sake of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. They do not practice the perfection of wisdom for the sake of [the goals], up to and including unsurpassed, complete enlightenment.”

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

“Bodhisattva great beings do not practice the perfection of wisdom for any reason at all,” replied the Blessed One. “If you ask why, it is because all phenomena are uncreated and unconditioned. The perfection of wisdom, too, is uncreated and unconditioned. Enlightenment, too, is uncreated and unconditioned. Bodhisattvas, too, are uncreated and unconditioned. [F.125.a] So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom without creating or conditioning anything.”

“Blessed Lord, if in that way all phenomena are uncreated and unconditioned, how then will these three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—be established?” {Ki.V: 119}

“Subhūti,” replied the Blessed One, “no establishment of phenomena that are uncreated and unconditioned is at all apprehensible. The establishment of phenomena that are uncreated and unconditioned cannot be apprehended. If you ask why, it is because simple folk have not studied, and ordinary people are fixated on the five aggregates. Fixated on physical forms; fixated on feelings, perceptions, formative predispositions, and consciousness; fixated on the sense fields, the sensory elements, and the links of dependent origination; fixated on all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment; fixated on the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; fixated on the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas; and fixated on [the goals], up to and including all-aspect omniscience, they give rise to conceits about physical forms and then apprehend physical forms. They give rise to conceits about feelings, perceptions, formative predispositions, and consciousness [F.125.b] and then apprehend consciousness [and so forth]. They give rise to conceits about the sense fields, the sensory elements, and the links of dependent origination and then apprehend the links of dependent origination [and so forth]. They give rise to conceits about all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment and then apprehend the factors conducive to enlightenment [and so forth]. They give rise to conceits about the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways and then apprehend the dhāraṇī gateways [and so forth]. They give rise to conceits about the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas and then apprehend the distinct qualities of the buddhas [and so forth]. They give rise to conceits about [the goals], up to and including unsurpassed, complete enlightenment, and then apprehend [the goals], up to and including unsurpassed, complete enlightenment.

“Then they think, ‘I shall attain consummate buddhahood in unsurpassed, complete enlightenment! I shall liberate beings from cyclic existence!’ And so they imagine that which is incorrect. If you ask why, Subhūti, although physical forms, feelings, perceptions, formative predispositions, consciousness, the sense fields, the sensory elements, the links of dependent origination, the perfections, the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, {Ki.V: 120} signlessness, wishlessness, the extrasensory powers, [F.126.a] the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and unsurpassed, complete enlightenment are not apprehended even by the five eyes of the buddhas, those dim-witted persons who are blind and without eyes wish to liberate beings from cyclic existence.”

“Blessed Lord, if even with their five kinds of eye the tathāgatas, arhats, completely awakened buddhas do not see those beings whom they would liberate from cyclic existence, how then, Blessed Lord, does the Blessed One, having attained consummate buddhahood in unsurpassed, complete enlightenment, then prophesy which beings belong to the three categories of certain, uncertain, or contrary destiny?”

“Subhūti,” replied the Blessed One, “having attained consummate buddhahood in unsurpassed, complete enlightenment, I do not apprehend any beings at all who belong to the three categories of those whose receptivity is certain, those whose receptivity is unpredictable, or those whose nonreceptivity is certain. On the other hand, Subhūti, in mundane, conventional terms, though not ultimately, I do indeed extricate those beings who perceive nonentities as entities from grasping inauthentic states.”

“Did the Blessed One then attain consummate buddhahood in unsurpassed, complete enlightenment after entering into ultimate reality?”

“No,” replied the Blessed One.

“In that case, did the Blessed One attain consummate buddhahood in unsurpassed, complete enlightenment after entering into mistaken [ways]?”500

“No,” replied the Blessed One.

“Blessed Lord, if they do not attain consummate buddhahood in unsurpassed, complete enlightenment after entering into ultimate reality, [F.126.b] and they do not attain consummate buddhahood in unsurpassed, complete enlightenment after entering into mistaken [ways], in that case, Blessed Lord, do the tathāgatas attain consummate buddhahood in unsurpassed, complete enlightenment? Are these not identical?”

The Blessed One replied, “The tathāgatas, arhats, completely awakened buddhas do attain consummate buddhahood in unsurpassed, complete enlightenment, but they do not attain consummate buddhahood while established in any conditioned elements or unconditioned elements. Subhūti, just as an emanation of the tathāgatas is not established in any conditioned elements or unconditioned elements, but that emanation of the tathāgatas indeed goes and comes, stands and sits, and if it were to practice the perfection of generosity; practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; practice the emptiness of internal phenomena; practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; cultivate the four applications of mindfulness; cultivate the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; cultivate the four truths of the noble ones; attain and maintain the four meditative concentrations; attain and maintain the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the meditative stability of emptiness, [F.127.a] the meditative stability of signlessness, {Ki.V: 121} and the meditative stability of wishlessness; actualize the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and cultivate 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 if it were then to attain consummate buddhahood in unsurpassed, complete enlightenment, and after attaining consummate buddhahood in unsurpassed, complete enlightenment, turn the wheel of the Dharma, and after turning the wheel of the Dharma, emanate an inestimable number of beings and prophesy which will belong to the three categories, do you think, Subhūti, that that emanation would have prophesied any beings at all to belong to these categories?”

“No, Blessed Lord!”

“In the same way, Subhūti,” continued the Blessed One, “the tathāgatas know and understand all phenomena to be like an emanation. Knowing them to resemble an emanation, they do not apprehend and have not disciplined any beings at all. So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom, in the manner of an emanation of the tathāgatas.”

“Blessed Lord, if all phenomena are like an emanation, what is the distinction and the difference between the tathāgatas and their emanations? What is the source of the enlightened intention?”

“Subhūti,” replied the Blessed One, “no distinction or difference at all is apprehended between the tathāgatas and their emanations. Subhūti, the tathāgatas and their emanations are without distinction. If you ask why, Subhūti, it is because emanations also perform those activities that the tathāgatas perform.” [F.127.b]

“Blessed Lord, is it when the tathāgatas are not present that their emanations perform those activities?”

“It is, Subhūti!” replied the Blessed One.

“Blessed Lord, how will their emanations perform those activities when the tathāgatas are not present?”

“Subhūti,” replied the Blessed One, “this is just as a tathāgata, arhat, completely awakened buddha might, with peaceful intelligence, have emanated a tathāgata’s body after observing no bodhisattva present, and then passed into final nirvāṇa, so that the emanation would subsequently perform the deeds of a buddha for an eon, and then, prophesied as a bodhisattva great being, become renowned for attaining final nirvāṇa, and yet in that emanation nothing at all would arise or attain final nirvāṇa! It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom, {Ki.V: 122} confident that all phenomena resemble an emanation.”

“Blessed Lord, if there is no distinction between such an emanation and the tathāgatas, how will donations be purified when they are offered? Blessed Lord, when beings who are in search of merit, striving for the sake of nirvāṇa, offer donations to the tathāgatas, arhats, completely awakened buddhas, that [merit] never becomes extinct until those beings have attained final nirvana, in the expanse of nirvāṇa where the aggregates are not left behind. That being the case, Blessed Lord, when they offer donations to an emanation of the tathāgatas, will that [merit] similarly never become extinct until those beings have attained final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind?” [F.128.a]

“Subhūti,” replied the Blessed One, “on the basis of the reality by which the tathāgatas become worthy recipients of the offerings of the world, including the god realms, that emanation also would be a worthy recipient of the offerings of the world, including the god realms. Subhūti, leaving aside the offering of donations to the tathāgatas, and leaving aside the offering of donations to that emanation of the tathāgatas, Subhūti, if any noble sons or noble daughters are lovingly focus their attention on the tathāgatas, they will all reach the end of suffering before they reach the end of their roots of virtuous action. Subhūti, leaving aside those who lovingly focus their attention on them, if, Subhūti, there are any noble sons or noble daughters who scatter flowers in the air while focusing their attention on the tathāgatas, all of these, too, will reach the end of suffering before they reach the end of their roots of virtuous action. Subhūti, leaving aside those who who scatter flowers in the air while focusing their attention on the tathāgatas, if, Subhūti, there are any noble sons or noble daughters who say, ‘Homage to the buddhas!’ all of these, too, will gradually arrive at the end of suffering. In this way, Subhūti, donations offered to the tathāgatas are most advantageous! They have such excellence, such supreme attributes! For such reasons, Subhūti, if one resorts to the reality of all phenomena, one should know that there is no difference at all between the tathāgatas and an emanation of the tathāgatas. So it is, Subhūti, that bodhisattva great beings should comprehend the reality of all phenomena and practice the perfection of wisdom.

“This reality of all phenomena will not at all be disturbed. [F.128.b] That is to say, it will not be disturbed by the notion that this is the perfection of wisdom, this is the reality of the perfection of wisdom. It will not be disturbed by the notions that this is the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity, this is the reality of the perfection of generosity [and so forth]. It will not be disturbed by the notions that this is the emptiness of internal phenomena, this is the reality of the emptiness of internal phenomena. It will not be disturbed by the notions that these are [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, this is the reality of the emptiness of the essential nature of nonentities [and so forth]. It will not be disturbed by the notions that this is the applications of mindfulness, this is the reality of the applications of mindfulness. It will not be disturbed by the notions that these are the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, this is the reality of the noble eightfold path [and so forth]. It will not be disturbed by the notions that these are [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, this is the reality of the distinct qualities of the buddhas [and so forth]. It will not be disturbed by the notions that this is all-aspect omniscience, this is the reality of all-aspect omniscience.”

“Blessed Lord, if the reality of all phenomena should not become disturbed, has the reality of all phenomena not been purposefully disturbed by the Blessed One when he disturbed it with the notions that these are physical forms; these are feelings, {Ki.V: 123} perceptions, formative predispositions, and consciousness; these are the sense fields; these are the sensory elements; these are the links of dependent origination; these are the perfections; these are the aspects of emptiness; these are the factors conducive to enlightenment; these are [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; [F.129.a] and these are [the goals], up to and including all-aspect omniscience?”

“Subhūti, that is not the case!” replied the Blessed One. “I have revealed the reality of all phenomena and proclaimed [the nature of] all phenomena through names and signs, in such a way that others might comprehend it, but the reality of all phenomena is undisturbed.”

“Blessed Lord, if the Blessed One has revealed the reality of all phenomena and expressed [the nature of] all phenomena through names and signs so that others might comprehend it, how then, Blessed Lord, are all phenomena without names and without signs expressed through names and signs?”

“Subhūti,” replied the Blessed One, “this verbal expression is neither name nor sign, and it is indeed without fixation. Subhūti, I merely expressed the nature of suffering to others, but am without fixation on names and signs. Subhūti, the tathāgatas or the śrāvakas of the tathāgatas are not fixated on names or signs. Subhūti, if they were fixated on names or fixated on signs, emptiness would also be fixated on emptiness, signlessness would also be fixated on signlessness, wishlessness would also be fixated on wishlessness, the real nature would also be fixated on the real nature, the very limit of reality would also be fixated on the very limit of reality, the realm of phenomena would also be fixated on the realm of phenomena, and the unconditioned would also be fixated on the unconditioned. But since all these phenomena [F.129.b] are merely words, they do not dwell upon mere words. So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom, continuing [to use] names and signs, but they should not be fixated on them.”

“Blessed Lord, if all these conditioned phenomena are merely names and signs, for what purpose do bodhisattva great beings set their minds on enlightenment, and, after setting their minds on enlightenment, experience many formative predispositions; engage in the conduct of a bodhisattva; dispense various gifts while engaging in the conduct of a bodhisattva; maintain ethical discipline; acquire tolerance; undertake perseverance; become absorbed in meditative stability; cultivate wisdom; practice all the aspects of emptiness; practice the applications of mindfulness; practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; and practice 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, {Ki.V: 124} signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas?” [B61]

“Subhūti,” replied the Blessed One, “you have asked that if all conditioned [F.130.a] phenomena are merely names and signs, in that case for what purpose do bodhisattva great beings engage in the conduct of a bodhisattva. In this regard, Subhūti, it is because all conditioned phenomena are merely names and signs that names are indeed empty of names, and signs are indeed empty of signs. It is for this reason that bodhisattva great beings engage in the conduct of a bodhisattva and attain all-aspect omniscience; that, having attained all-aspect omniscience, they turn the wheel of the Dharma; and that, after turning the wheel of the Dharma, they bring beings to final nirvāṇa by means of the three vehicles. But in terms of these names and signs, no arising, no perishing, no abiding, and no transition can be apprehended.”

“Blessed Lord, you speak of ‘all-aspect omniscience, all-aspect omniscience’!”

“Subhūti, I do speak of ‘all-aspect omniscience, all-aspect omniscience’!” replied the Blessed One.

“Blessed Lord, since the tathāgatas have spoken of knowledge of all the dharmas, spoken briefly of knowledge of the path, and also spoken of all-aspect omniscience, what, Blessed Lord, is the distinction among these three sorts of all-knowing? What is the difference? What are their aspects?”

“Subhūti,” replied the Blessed One, “that which is called the knowledge of all the dharmas pertains to śrāvakas and pratyekabuddhas. Knowledge of the path pertains to bodhisattva great beings. All-aspect omniscience pertains to the tathāgatas, arhats, completely awakened buddhas.”

“Blessed Lord, why does knowledge of all the dharmas pertain to śrāvakas and pratyekabuddhas? [F.130.b] Why does knowledge of the path pertain to bodhisattva great beings?” {Ki.V: 125}

“Subhūti,” replied the Blessed One, “the extent of all outer and inner phenomena that there are is understood by śrāvakas and pratyekabuddhas, but this does not include all the paths. Subhūti, you also asked why knowledge of the path pertains to bodhisattva great beings. In this regard, Subhūti, all paths should be attained by bodhisattva great beings. All paths should be known by bodhisattva great beings. This is because all the paths of the śrāvakas and pratyekabuddhas that there are, and all the paths of bodhisattva great beings that there are, should be completed. The activities associated with the path should be carried out through those paths, but the very limit of reality is not something brought into being.”

“Blessed Lord, when bodhisattva great beings seek to complete the path of the buddhas in that manner, in that case, they would also actualize the very limit of reality!”

“Subhūti,” replied the Blessed One, “bodhisattva great beings should not actualize the very limit of reality without having refined the buddhafields and without having brought beings to maturity.”

“Blessed Lord, should bodhisattva great beings, having been established on the path, then actualize the very limit of reality?”

“No,” replied the Blessed One.

“In that case, Blessed Lord, should they do so, having been established in that which is not the path?”

“No,” replied the Blessed One.

“In that case, should they do so, having been established in both that which is the path and that which is not the path?”

“No,” replied the Blessed One. [F.131.a]

“In that case, should they do so, having been established in that which is neither the path nor not the path?”

“No,” replied the Blessed One.

“In that case, Blessed Lord, how will bodhisattva great beings actualize the very limit of reality?”

“Subhūti, do you think that by being established on the path you have liberated your mind from contamination, without further grasping?” asked the Blessed One.

“No, Blessed Lord!”

“In that case, have you done so by being established on that which is not the path?” asked the Blessed One.

“No, Blessed Lord!”

“In that case, have you done so by being established on both that which is the path and that which is not the path?” asked the Blessed One. {Ki.V: 126}

“No, Blessed Lord!”

“In that case, have you liberated your mind from contamination, without further grasping, by being established in that which is neither the path nor not the path?” asked the Blessed One.

“No, Blessed Lord! Blessed Lord, my mind has not been liberated from contamination, without further grasping, by being established in anything at all. Blessed Lord, my mind has been liberated by not being established in anything at all.”

“In the same way, Subhūti,” replied the Blessed One, “bodhisattva great beings should actualize the very limit of reality without being established in anything at all.”

“As far as the expression ‘all-aspect omniscience, all-aspect omniscience’ is concerned, it is because of one single aspect that is termed all-aspect omniscience. That is to say, it is termed all-aspect omniscience because of the aspect of peace. Subhūti, it is also because the tathāgatas understand those aspects, principles, and signs that are the aspects, principles, and signs by which all phenomena are expressed that it is termed all-aspect omniscience. ” [F.131.b]

“Blessed Lord, among these three sorts of all-knowing‍—knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience‍—is there a difference in the aspects of afflicted mental states that are abandoned, one through which they are abandoned without residue, and one through which they are not abandoned without residue?”

“Subhūti,” replied the Blessed One, “there is no difference in their abandoning of afflicted mental states. However, the tathāgatas have abandoned all reincarnation through the continuity of propensities, while the śrāvakas and pratyekabuddhas have not abandoned all reincarnation through the continuity of propensities.”

“Blessed Lord, have all those śrāvakas and pratyekabuddhas abandoned afflicted mental states without attaining the unconditioned state?”

“No,” replied the Blessed One.

“Blessed Lord, are differences in the unconditioned state apprehensible?”

“No,” replied the Blessed One.

“Blessed Lord, if such [differences] are not apprehensible, why then did the Blessed One say that these have abandoned reincarnation through the continuity of propensities, but those have not abandoned reincarnation through the continuity of propensities?”

“Subhūti,” replied the Blessed One, “as far as reincarnation through the continuity of propensities is concerned, although there are indeed no afflicted mental states, the śrāvakas and pratyekabuddhas do have physical and verbal aspects of desire, hatred, and delusion. The reincarnation through the propensities of these [afflicted mental states] is harmful to all simple, ordinary persons in common, but not to them. On the other hand, the tathāgatas, arhats, completely awakened buddhas are entirely devoid of such [reincarnation through the continuity of propensities] in all respects. [F.132.a] It is not apprehended.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if the path is indeed nonexistent, and nirvāṇa is also nonexistent, in that case, why is it explained that this one is entering the stream to nirvāṇa, this one is destined for only one more rebirth, this one is no longer subject to rebirth, this one is an arhat, this one is a pratyekabuddha, this one is a bodhisattva great being, and this one is a tathāgata, arhat, completely awakened buddha?”

“Subhūti,” replied the Blessed One, “all these‍—who are said to enter the stream to nirvāṇa, to be destined for only one more rebirth, to be no longer subject to rebirth, and to be arhats, pratyekabuddhas, bodhisattva great beings, or tathāgatas, arhats, completely awakened buddhas‍—are indeed distinguished on the basis of the unconditioned [reality].”

“Blessed Lord, is it the unconditioned [reality] that makes distinctions to the effect that this one is entering the stream to nirvāṇa, this one is destined for only one more rebirth, this one is no longer subject to rebirth, this one is an arhat, this one is a pratyekabuddha, this one is a bodhisattva great being, and this one is a tathāgata, arhat, completely awakened buddha?”

“Subhūti,” replied the Blessed One, “the unconditioned [reality] does not at all make these distinctions, although one may speak of them, taking words as one’s standard. Ultimately these distinctions cannot be made. If you ask why, in that [reality] there is no conception of verbal paths. Future limits are conceived with respect to those whose [past] limits have not been cut off. {Ki.V: 127} Subhūti, when all phenomena are empty of their own defining characteristics, past limits are not apprehended, so how could future limits be apprehended? [F.132.b] That would be impossible! Subhūti, because those beings do not know that all phenomena are empty of their own defining characteristics, I have explained to them that this is the limit of past time, this is the limit of future time. In all phenomena, which are empty of their own defining characteristics, the limit of past time or the limit of future time is nonapprehensible. So it is, Subhūti, that they should practice the perfection of wisdom because all phenomena are empty of their own defining characteristics. When they engage with all phenomena that are empty of their own defining characteristics, they are not fixated on anything at all, be they inner or outer phenomena, conditioned or unconditioned phenomena, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, or the attributes of the buddhas.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, when you speak of ‘the perfection of wisdom, the perfection of wisdom,’ for what purpose do you speak of the perfection of wisdom?”

“Subhūti,” replied the Blessed One, “this perfection of wisdom (prajñā­pāramitā)501 has reached the highest (parama) perfection of all phenomena, and that is why one speaks of the ‘perfection of wisdom.’ Moreover, Subhūti, it is through this perfection of wisdom that śrāvakas, pratyekabuddhas, bodhisattva great beings, and the tathāgatas, arhats, completely awakened buddhas all have arrived at the transcendence (pāram), and will arrive at the transcendence, of all phenomena‍—and that, too, is why one speaks of the ‘perfection of wisdom.’ Moreover, Subhūti, it is through this perfection of wisdom that the supreme principle (paramārtha) of all phenomena is distinguished, for in all phenomena no cyclic existence at all is apprehended; that, too, is why one speaks of the ‘perfection of wisdom.’ Moreover, Subhūti, in this perfection of wisdom the real nature is also included, the very limit of reality is also included, [F.133.a] and the realm of phenomena is also included, and so this, too, is why one speaks of the ‘perfection of wisdom.’

“Moreover, Subhūti, this perfection of wisdom is not conjoined with anything at all, nor is it disjoined. It is neither visible nor invisible, neither impeded nor unimpeded. If you ask why, it is because this perfection of wisdom is formless, invisible, and its sole defining characteristic is that it is without defining characteristics. Moreover, Subhūti, this perfection of wisdom gives rise to the entirety of inspired speech and the entirety of illumination with respect to all phenomena. Subhūti, this perfection of wisdom is unbroken and uncaptivated by Māra, by the gods of Māra’s realm, or by individual persons‍—from followers of the vehicles of the śrāvakas and pratyekabuddhas {Ki.V: 128} to those who follow rival tīrthikas‍—or by evil associates. These cannot interrupt this perfection of wisdom that bodhisattva great beings have. If you ask why, it is because all these are not apprehensible in this perfection of wisdom, owing to the emptiness of intrinsic defining characteristics. Subhūti, bodhisattva great beings should engage with the meaning of this perfection of wisdom in that manner.

“Moreover, Subhūti, by engaging with the meaning of this profound perfection of wisdom, bodhisattva great beings should engage with the meaning of impermanence, they should engage with the meaning of suffering, they should engage with the meaning of nonself, and they should engage with the meaning of the knowledge of suffering. They should engage with the meaning of the knowledge of the origin [of suffering], the meaning of the knowledge of the cessation [of suffering], and the meaning of knowledge of the path. They should engage with the meaning of the knowledge that [contaminants] have ended,502 the meaning of the knowledge that they will not recur, the meaning of the knowledge of phenomena, the meaning of subsequent knowledge,503 the meaning of the knowledge of the relative, the meaning of the knowledge that is masterful,504 and [F.133.b] the meaning of the knowledge that is semantic. Subhūti, bodhisattva great beings should engage with the meaning of the perfection of wisdom in that manner.”

“Blessed Lord, if meaning and nonmeaning are not apprehended in this profound perfection of wisdom, in that case how should bodhisattva great beings engage in the meaning of this profound perfection of wisdom?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who practice this profound perfection of wisdom should engage in the following manner: They should not engage with the notion that desire is meaningful to them, or that it is meaningless. They should not engage with the notion that hatred is meaningful to them, or that it is meaningless. They should not engage with the notion that delusion is meaningful to them, or that it is meaningless. They should not engage with the notion that wrong view is meaningful to them, or that it is meaningless. They should not engage with the notion that all that is entailed in wrong views is meaningful to them, or that it is meaningless. If you ask why, the real nature of desire, hatred, and delusion does not render anything at all meaningful, and does not render anything at all meaningless.

“They should not engage with the notion that physical forms are meaningful to them. They should not engage with the notion that physical forms are meaningless to them. They should not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are meaningful to them. They should not engage with the notion that consciousness [and so forth] are meaningless to them. They should not engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are meaningful to them. They should not engage with the notion that the links of dependent origination [and so forth] are meaningless to them. They should not engage with the notion that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are meaningful to them. They should not engage with the notion that the thirty-seven factors conducive to enlightenment [and so forth] are meaningless to them. [F.134.a] They should 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, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are meaningful to them. {Ki.V: 129} They should not engage with the notion that the dhāraṇī gateways [and so forth] are meaningless to them. They should not engage with the notion that the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are meaningful to them. They should not engage with the notion that eighteen distinct qualities of the buddhas [and so forth] are meaningless to them. They should not engage with the notion that [the goals], up to and including unsurpassed, complete enlightenment, are meaningful to them. They should not engage with the notion that [the goals], up to and including unsurpassed, complete enlightenment, are meaningless to them. If you ask why, Subhūti, it is because after the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, they do not apprehend anything at all that should be rendered meaningful or rendered meaningless.

“Moreover, Subhūti, whether the tathāgatas have been born or whether the tathāgatas have not been born, the real nature of phenomena and the abiding nature of phenomena are established. The realm of phenomena is established. These do not render anything at all meaningful, nor do they render anything at all meaningless. So it is, Subhūti, that bodhisattva great beings, having relinquished the meaningful and the meaningless, should practice the perfection of wisdom.”

“Blessed Lord, why does the perfection of wisdom not render anything at all meaningful? Why does it not render anything at all meaningless?”

“Subhūti,” replied the Blessed One, [F.134.b] “it is because the perfection of wisdom has no effect on conditioned phenomena or on unconditioned reality. Therefore, the perfection of wisdom does not render anything at all meaningful, and it does not render anything at all meaningless.”

“Blessed Lord, in that case is the unconditioned [reality] not meaningful for the buddhas and all noble śrāvakas of the buddhas?”

“The unconditioned [reality] is indeed meaningful for the buddhas and all noble śrāvakas of the buddhas, but it is not established for their benefit or harm,” replied the Blessed One. “Subhūti, just as the real nature of space is not established for the benefit or harm of anything at all, in the same way, Subhūti, the perfection of wisdom that bodhisattva great beings possess is also not established for the benefit or harm of anything at all.”

“Blessed Lord, do bodhisattva great beings, having trained in the unconditioned perfection of wisdom, not attain all-aspect omniscience?”

“Subhūti, it is so! It is so,” replied the Blessed One. “Having trained in this profound perfection of wisdom, bodhisattva great beings do attain all-aspect omniscience, but not in a dualizing manner.”

“Blessed Lord, is it that something nondual attains something nondual?”

“No,” replied the Blessed One.

“In that case, is it that something dualistic attains something dualistic?” {Ki.V: 130}

“No,” replied the Blessed One.

“In that case, how will it be attained?”

“It is attained when dualistic phenomena or nondual phenomena are indeed not apprehended,” replied the Blessed One. “If you ask why, [F.135.a] it is because the nonapprehensible is attained. It will neither be attained through apprehending nor will it be attained through nonapprehension.”