The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 64

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if beings are absolutely not apprehended and indeed not apprehensible as beings, for whose sake do bodhisattva great beings cultivate the perfection of wisdom?” {Ki.VIII: 89} [F.261.b]

The Blessed One replied to the venerable Subhūti, “Subhūti, bodhisattva great beings cultivate the perfection of wisdom, having taken the very limit of reality as their standard. Subhūti, if the very limit of reality were one thing and the very limit of beings another, bodhisattva great beings would indeed not cultivate the perfection of wisdom. Subhūti, it is because the very limit of reality is not one thing and the very limit of beings another that bodhisattva great beings do indeed cultivate the perfection of wisdom for the sake of beings. That is to say, bodhisattva great beings who cultivate the perfection of wisdom establish beings in the very limit of reality without disturbing the very limit of reality.”

“Blessed Lord, if the very limit of reality is not one thing and the very limit of beings not another, can the very limit of reality be established in the very limit of reality? Blessed Lord, if the very limit of reality could be established in the very limit of reality, then the essential nature would be established in the essential nature. Blessed Lord, since the essential nature cannot be established in the essential nature, how then, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, do they establish beings in the very limit of reality?”

“Subhūti,” replied the Blessed One, “the very limit of reality is indeed not established in the very limit of reality. Nor is the essential nature established in the essential nature. And yet, when bodhisattva great beings practice the perfection of wisdom, [F.262.a] through skill in means they do establish the very limit of beings in the very limit of reality, and they do not disturb the very limit of reality. If you ask why, the very limit of beings is not one thing and the very limit of reality another. So, the very limit of beings and the very limit of reality are indivisible and cannot be divided in two.”

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, what is the skill in means endowed with which they establish beings in the very limit of reality but do not disturb the very limit of reality?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, commencing from their first setting of the mind on enlightenment, they establish beings in generosity. Having established them in generosity, they reveal that, ‘Generosity is empty in the beginning, in the end, and in the middle, and just as that generosity is empty in the beginning, empty in the end, and empty in the middle, so too is the fruit of that generosity empty; the donor is also empty and the recipient is also empty. {Ki.VIII: 90} So it is, noble children, that these concepts are not discerned in the very limit of reality. Do not think that generosity is one thing and the fruit of generosity another! Do not think that the donor is one thing and the recipient another. Noble children, when you do not think that generosity is one thing and the fruit of generosity another, and when you do not think that the donor is one thing and the recipient another, this generosity of yours will become [deathless] nectar, the fruit of [deathless] nectar, and it will terminate in [deathless] nectar. But through this generosity, you should not appropriate physical forms! [F.262.b] Do not appropriate feelings, perceptions, formative predispositions, and consciousness! If you ask why, it is because this generosity of yours is empty of generosity, its fruit is also empty of its fruit, the donor is also empty of the donor, and the recipient is also empty of the recipient. In emptiness, generosity is not apprehended, nor are the fruit of generosity, the donor, or the recipient apprehended. If you ask why, it is because these phenomena are said to be absolutely empty of inherent existence.’

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they establish beings in ethical discipline through skill in means, saying, ‘Come here, noble children. As well as abstaining from the killing of living creatures, remove yourselves from the killing of living creatures. As well as abstaining from stealing, sexual misconduct, falsehood, slander, verbal abuse, nonsensical chatter, covetousness, malice, and wrong views, remove yourselves from wrong views [and so forth]. Noble children, since no inherent existence is discerned with respect to these phenomena, such as you have imagined, noble children, you should reflect on and disclose [to others] what are the living creatures whose life is to be killed, or the sorts of things by which they are to be killed; what are stealing, sexual misconduct, falsehood, slander, hard words, nonsensical chatter, covetousness, malice, and wrong views; what is designated as wrong views [and so forth]; by what are wrong views [and so forth] designated; and who is it who has wrong views [and so forth], and then you should establish them in ethical discipline.’

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, endowed with such skill in means [F.263.a] they bring beings to maturation, and they reveal to them generosity and the fruit of ethical discipline. That is to say, by revealing that the fruit of generosity and the fruit of ethical discipline are also empty of inherent existence, those noble children come to know that generosity, [ethical discipline], and the fruit of [generosity and] ethical discipline are empty of inherent existence, {Ki.VIII: 91} and they are not fixated upon them. Since they are without fixation, they will not be disturbed, and they will develop wisdom. Through that wisdom they sever all latent impulses and obsessions and attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the aggregates. That [result, however,] accords with mundane convention but not with ultimate reality. If you ask why, in emptiness nothing at all is apprehended that would attain final nirvāṇa or has attained final nirvāṇa. That which is termed their nirvāṇa is actually the emptiness of the unlimited.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they see beings who are disturbed with thoughts of malice toward one another, they should instruct and advise them as follows: ‘Noble children, practice tolerance! Cultivate tolerance! Maintain a disposition of serenity, peace, and clarity! One who inflicts harm, the means through which harm is inflicted, and the victim who is harmed‍—all these are indeed empty of inherent existence. Therefore, noble children, consider who is inflicting herm, on whom is harm being inflicted, and through what means is harm being inflicted. All these are empty of inherent existence. It is never the case that the emptiness of inherent existence not empty! It has not been created by the tathāgatas. It has not been created by the bodhisattvas, [F.263.b] the pratyekabuddhas, or the śrāvakas. It has not been created by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, or mahoragas. It has not been created by the gods of the Caturmahā­rāja­kāyika realm, and it has not been created by the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, or Para­nirmita­vaśa­vartin; the Brahmā realms; Śubhakṛtsna; the Pure Abodes; or the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. It is always empty of inherent existence. That which is empty of inherent existence does not inflict harm on anyone.’ It is in this manner, Subhūti, that bodhisattva great beings practice the perfection of wisdom and establish beings through skill in means in the emptiness of inherent existence‍—in the emptiness of inherent existence that applies to both causes and fruits. Gradually they reveal to them unsurpassed, complete enlightenment, and encourage them, praise them, rejoice with them, settle them, discipline them, and establish them in it. That, however, accords with mundane convention {Ki.VIII: 92} and not with ultimate reality. If you ask why, in emptiness there is no one who attains, nothing by which attainment is brought about, and nothing at all that is attained. This, Subhūti, is the very limit of reality, the emptiness [of inherent existence]. Abiding in it, bodhisattva great beings practice the perfection of wisdom for the sake of beings, but in it beings are not apprehended, nor is the concept ‘being’ apprehended. If you ask why, it is because [F.264.a] all phenomena are void of beings.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they see beings who are indolent and feeble in perseverance, they should encourage them through skill in means to adopt physical and mental perseverance, saying, ‘Noble children, in the emptiness of inherent existence there is nothing at all that becomes discouraged or indolent, and nothing at all with respect to which one becomes discouraged or indolent. All these phenomena do not go beyond the emptiness of inherent existence. So, cultivate physical and mental perseverance and reject indolence! Persevere in virtuous actions‍—whether in generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas! Noble children, [F.264.b] you should realize that all these phenomena are unobscured owing to emptiness. There should be no discouragement at all with respect to phenomena that are unobscured.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they reveal to beings the emptiness of inherent existence, and encourage them, praise them, rejoice with them, settle them, discipline them, and establish them in it. In every way they establish them so that they do not dwell in duality. If you ask why, the emptiness of inherent existence is indivisible and cannot be divided in two. Phenomena that are without duality do not dwell in anything at all.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they should instruct and advise beings to persevere with the emptiness of inherent existence, saying, ‘Come here, noble children! You should undertake perseverance, whether in the context of generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity, the applications of mindfulness, {Ki.VIII: 93} the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, [F.265.a] the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. You should not, however, focus attention on them in terms of duality. If you ask why, these phenomena are empty of inherent existence. One should not focus attention on the emptiness of inherent existence in terms of duality, nor should one focus attention on it in terms of nonduality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they bring beings to maturation in the emptiness of inherent existence, and having brought them to maturation, they gradually establish them in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. They establish them in knowledge of the path and in unsurpassed, complete enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they should instruct and advise beings whose minds are distracted, saying, ‘Come here, noble children! Cultivate meditative stability! Do not entertain notions about distraction or notions about meditative stability! If you ask why, these phenomena are empty of inherent existence. In the emptiness of inherent existence nothing at all is apprehended that is distracted or one-pointed. Abiding in that meditative stability, if you engage in the emptiness of inherent existence, whatever virtuous attributes you engage in through body, speech, and mind, you will achieve them with little trouble, whether you dispense generosity, keep [the vows of] ethical discipline, practice tolerance, undertake perseverance, [F.265.b] develop meditative stability, or cultivate wisdom; engage in the emptiness of internal phenomena; engage in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity; practice 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; engage 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, or the meditative stabilities and the dhāraṇī gateways; engage in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, or the distinct qualities of the buddhas; engage in the thirty-two major marks of a great person or in the eighty excellent minor marks; practice the path of the śrāvakas; practice the path of the pratyekabuddhas; practice the path of the bodhisattvas and the path of the buddhas; engage in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment; engage in all-aspect omniscience; engage in bringing beings to maturation; or engage in refining the buddhafields.’ {Ki.VIII: 94}

“Subhūti, when bodhisattva great beings [F.266.a] practice the perfection of wisdom in that manner, through skill in means they act for the benefit of beings. Commencing from their first setting of the mind on enlightenment, they never again become ineffective, but explore all virtuous actions and act for the benefit of beings. At all times they continuously venerate the lord buddhas, and journey from buddhafield to buddhafield. They never again squander the Dharma that they have heard from those lord buddhas, even after transmigrating from this life, until they have attained consummate buddhahood in unsurpassed, complete enlightenment. At all times they continuously acquire the dhāraṇīs and their physical faculties, verbal faculties, and mental faculties are undiminished. If you ask why, it is because at all times these bodhisattva great beings have continuously and absolutely cultivated all-aspect omniscience, so that, having absolutely cultivated all-aspect omniscience, they absolutely cultivate all paths. That is to say, they absolutely cultivate the path of the śrāvakas, the path of the pratyekabuddhas, the path of the bodhisattvas, and the path of the buddhas. Bodhisattva great beings absolutely cultivate the extrasensory powers that are also beneficial since they have not squandered them. Maintaining those extrasensory powers that originate from the maturation [of past actions], when they act for the benefit of beings, their all-aspect omniscience is never diminished even though they may roam in cyclic existence with its five realms of living beings. Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the emptiness of inherent existence, and, through skill in means, [F.266.b] they act for the benefit of beings.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they dwell in the emptiness of inherent existence, and if they see beings who are stupid and narrow-minded, they should instruct and advise them, saying, ‘Come here, noble children! Whatever actions you may do, whether of body, speech, or mind, you should understand that these are all the emptiness of inherent existence, and then all these actions of yours will become the fruit of [deathless] nectar and terminate in [deathless] nectar. In the emptiness of inherent existence there is nothing apprehensible at all, such that it could perish or degenerate. If you ask why, the emptiness of inherent existence will not degenerate, nor is there anything at all that can degenerate from the emptiness of inherent existence. If you ask why, it is because the emptiness of inherent existence is neither an entity nor is it a nonentity. What will degenerate when all phenomena have the essential nature of nonentity?’

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, {Ki.VIII: 95} they should instruct and advise beings through skill in means. When they instruct and advise in that manner, they will never again be ineffective. They themselves adopt and maintain the paths of the ten virtuous actions and they also encourage others to [adopt] the paths of the ten virtuous actions. They themselves adopt and maintain the five precepts, and they also encourage others [to adopt] the five precepts. They themselves adopt and attend the eightfold observance, [F.267.a] and they also encourage others to attend the eightfold observance.

“They themselves are absorbed in the first meditative concentration and they also encourage other beings toward the first meditative concentration. They themselves are absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration and they also encourage others toward the fourth meditative concentration [and so forth]. At all times they themselves continuously maintain loving kindness, and at all times they also continuously encourage others to cultivate loving kindness. At all times they themselves continuously maintain compassion, empathetic joy, and equanimity, and at all times they also continuously encourage others to cultivate equanimity [and so forth]. They speak in praise of equanimity [and so forth], and they also speak in praise of and take empathetic delight in those other beings being absorbed in equanimity [and so forth]. They themselves are always absorbed in the absorption of the sphere of infinite space, the absorption of the sphere of infinite consciousness, the absorption of the sphere of nothing-at-all, and the absorption of the sphere of neither perception nor nonperception, and they also encourage others toward the absorption of the sphere of neither perception nor nonperception [and so forth].

“They themselves cultivate the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment and they also encourage others [to cultivate] the thirty-seven factors conducive to enlightenment [and so forth].

“They themselves train in the three gateways of liberation, and they also encourage others [to train in] the three gateways of liberation. They themselves train in the truths of the noble ones, the eight aspects of liberation, [F.267.b] the nine serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, and they also encourage others [to train in] the dhāraṇī gateways [and so forth].

“They themselves train in the ten powers of the tathāgatas, and they also encourage others [to train in] the ten powers of the tathāgatas. They themselves train in the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they also encourage others [to train in] the eighteen distinct qualities of the buddhas [and so forth]. They themselves train in the thirty-two major marks of a great person and the eighty excellent minor marks and they also encourage others to [train in] the thirty-two major marks of a great person and the eighty excellent minor marks.

“They themselves develop knowledge of the fruit of entering the stream to nirvāṇa, and without dwelling in it, they also establish others in the fruit of entering the stream to nirvāṇa. They themselves develop knowledge of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and the fruit of arhatship, and without dwelling in them, they also establish others in the fruit of arhatship [and so forth]. They themselves develop the path of individual enlightenment, and without dwelling in it, they also establish others in individual enlightenment. They themselves develop the path of unsurpassed, complete enlightenment, and they also instruct, advise, settle, discipline, and establish others in that path. {Ki.VIII: 96}

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, commencing from their first setting of the mind on enlightenment, they dwell in the emptiness of inherent existence [F.268.a] and act for the benefit of beings. Never again are they ineffective.”

“Blessed Lord, if in that manner all phenomena are empty of inherent existence‍—and if in the emptiness of inherent existence beings are not apprehended, nor is anything at all apprehended, nor is any nonexistent apprehended‍—how then, Blessed Lord, do bodhisattva great beings embark on all-aspect omniscience?”

“Subhūti, it is so! It is so,” replied the Blessed One. “All phenomena are empty of inherent existence. In the emptiness of inherent existence beings are not apprehended, nor is anything apprehended, nor is any nonexistent apprehended. Subhūti, if all phenomena were not empty of inherent existence, bodhisattva great beings would not dwell in the emptiness of inherent existence, and, even after attaining consummate buddhahood in unsurpassed, complete enlightenment, they would not teach that all phenomena are empty of inherent existence.

“Subhūti, if you ask what are those phenomena that are empty of inherent existence, it is the case, Subhūti, that physical forms are empty of inherent existence. Feelings, perceptions, formative predispositions, and consciousness are empty of inherent existence. The sense fields, the sensory elements, and the links of dependent origination are empty of inherent existence. The perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are empty of inherent existence. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, [F.268.b] signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of inherent existence. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, and the distinct qualities of the buddhas are empty of inherent existence. The thirty-two major marks of a great person and the eighty excellent minor marks are empty of inherent existence. The fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are empty of inherent existence. [The goals], up to and including all-aspect omniscience, are empty of inherent existence.

“Therefore, when bodhisattva great beings practice the perfection of wisdom, they teach the Dharma that the five aggregates are empty of inherent existence. They teach the Dharma that the twelve sense fields are empty of inherent existence. They teach the Dharma that the eighteen sensory elements are empty of inherent existence. They teach the Dharma that the links of dependent origination are empty of inherent existence. They teach the Dharma that all the perfections are empty of inherent existence. They teach the Dharma that all the aspects of emptiness are empty of inherent existence. They teach the Dharma that the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path are empty of inherent existence. They teach the Dharma that the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, [F.269.a] the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways are empty of inherent existence. They teach the Dharma that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, and great equanimity are empty of inherent existence. They teach the Dharma that the eighteen distinct qualities of the buddhas are empty of inherent existence. They teach the Dharma that the thirty-two major marks of a great person and the eighty excellent minor marks are empty of inherent existence. They teach the Dharma that the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are empty of inherent existence. They teach the Dharma that all-aspect omniscience and the abandoning of all the connecting propensities are empty of inherent existence.

“Subhūti, if the emptiness of internal phenomena were not empty of inherent existence, bodhisattva great beings would indeed not teach the Dharma that all phenomena are empty of inherent existence. If the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, [F.269.b] the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities were not550 empty of inherent existence, bodhisattva great beings would indeed not teach the Dharma that all phenomena are empty of inherent existence, and for that reason even the emptiness of inherent existence would collapse.

“However, the emptiness of inherent existence will neither collapse, nor will it endure eternally, nor will it go away in the future. If you ask why, it is because it does not dwell in any location, it does not dwell in any direction, it does not arise from anywhere, and it does not go anywhere. {Ki.VIII: 97} It is the abiding nature of all phenomena. In it there is nothing at all that is perceived to be enhanced or perceived to be diminished, and nothing that is perceived to arise, originate, cease, be afflicted, or be purified. It is the natural expression of all phenomena.

“Abiding in it, bodhisattva great beings engage in unsurpassed, complete enlightenment, and yet they do not see anything at all in which they would engage or not engage. All phenomena are not to be engaged and are nondwelling. This is the abiding nature of all phenomena. Therefore, when bodhisattva great beings practice the perfection of wisdom, they see that all phenomena are empty of inherent existence, and they do not turn back from unsurpassed, complete enlightenment. If you ask why, it is because they do not observe anything at all that is obscured thereby. That is to say, they observe551 that all phenomena are without obscuration. This is because in the emptiness of inherent existence, [F.270.a] self is not apprehensible, and even the concept of self is not apprehensible. Sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, instigators of experience, petitioners, instigators, knowers, and viewers are also not apprehensible, and even the concept of viewers [and so forth] is not apprehensible.

“Physical forms are not apprehensible, and even the concept of physical forms is not apprehensible. Feelings, perceptions, formative predispositions, and consciousness are not apprehensible, and even the concept of consciousness [and so forth] is not apprehensible. [The attributes], up to and including the thirty-two major marks of a great person and the eighty excellent minor marks, are not apprehensible, and even the concept of the eighty excellent minor marks [and so forth] is not apprehensible. If that is the case, how could they possibly be consumed with doubt concerning unsurpassed, complete enlightenment!

“Subhūti, if, for example, [the tathāgatas] were to teach the Dharma continuously for many hundred billion trillions of eons to monks, nuns, laymen, or laywomen emanated by the tathāgatas, do you think, Subhūti, that those phantom emanations could possibly have the good fortune to attain the fruit of entering the stream to nirvāṇa? Could they have the good fortune to attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment? Could they have the good fortune to attain unsurpassed, complete enlightenment?”

“No, Blessed Lord! And if one were to ask why, it is because these are not entities.”

“Subhūti, it is so! It is so,” continued the Blessed One. [F.270.b] “If all phenomena are nonentities, what beings should bodhisattva great beings establish in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or unsurpassed, complete enlightenment? {Ki.VIII: 98} On the other hand, living creatures ensnared by erroneous views may be settled, disciplined, and established in nonerroneous views, in which case those erroneous views are not actually erroneous because they have originated [merely] from the causal basis of false imaginations. The absence of false imaginations is nonerroneous. Where there are no erroneous views, there is no self, and there are no beings, no life forms, no living beings, no life, no living creatures, no individual personalities, no human beings, no people, no actors, no experiencers, no knowers, and no viewers. In it there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. In it there are no sense fields, sensory elements, or links of dependent origination. In it there are no perfections, aspects of emptiness, or factors conducive to enlightenment. In it there are no truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, meditative stabilities, or dhāraṇī gateways. In it there are no ten powers of the tathāgatas, four fearlessnesses, four kinds of exact knowledge, great loving kindness, [F.271.a] great compassion, or eighteen distinct qualities of the buddhas. In it there are no [goals], up to and including all-aspect omniscience. That in which there are no physical forms, no feelings, no perceptions, no formative predispositions, no consciousness, no sense fields, no sensory elements, no links of dependent origination, no perfections, no aspects of emptiness, no factors conducive to enlightenment, and no [fruitional attributes or goals], up to and including all-aspect omniscience, is the emptiness of inherent existence. Abiding in it, bodhisattva great beings practice the perfection of wisdom, and while practicing the perfection of wisdom, they liberate erroneous beings from the notion that there are beings, they liberate them from the notion of form, they liberate them from the notion of formlessness, and they liberate them from [all else], up to and including the notion that all phenomena are contaminated.

“As for phenomena that are uncontaminated‍—comprising the factors conducive to enlightenment, the three gateways to liberation, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, all 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—they too do not exist as such from the point of view of ultimate reality. For these unconditioned and nonarising nonentities, devoid of origination, constitute the emptiness of inherent existence. This is the enlightenment of the lord buddhas, wherein there is no self, no being, [F.271.b] no life form, no living being, no life, no living creature, no individual personality, no human being, no person, no actor, no experiencer, no knower, and no viewer. In it there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness; no sense fields, sensory elements, or links of dependent origination; no perfections, aspects of emptiness, or factors conducive to enlightenment; and no [fruitional attributes or goals], up to and including all-aspect omniscience.

“Bodhisattva great beings do not set out for unsurpassed, complete enlightenment for the sake of any path other than comprehension of the emptiness of inherent existence. This emptiness of inherent existence is indeed the emptiness of inherent existence with respect to the past, the emptiness of inherent existence with respect to the future, and the emptiness of inherent existence with respect to the intervening present. It is never not empty of inherent existence. Therefore, bodhisattva great beings practice the perfections, which are the emptiness of inherent existence, {Ki.VIII: 99} and they practice the knowledge of the path in order to liberate those beings who have the notion that they are beings from the notion that there are beings. When they practice the knowledge of the path, they practice all paths, including the path of the śrāvakas, the path of the pratyekabuddhas, and the path of the bodhisattvas. When bodhisattva great beings have perfected all those paths, brought beings to maturity, and refined the buddhafields, they are blessed with the formative predispositions conducive to longevity, and they will attain consummate buddhahood in unsurpassed, complete enlightenment. When they have attained consummate buddhahood in unsurpassed, complete enlightenment, [F.272.a] the way to buddhahood, the emptiness of inherent existence, is not interrupted.

“As for the way to buddhahood followed by the lord buddhas, the way to buddhahood that all the lord buddhas who appeared in the past have followed is indeed the emptiness of inherent existence. The way to buddhahood that all the lord buddhas who will appear in the future will follow is also the emptiness of inherent existence. The way to buddhahood that all the lord buddhas follow who reside and are alive at the present time in the world systems of the ten directions is also the emptiness of inherent existence. Apart from the emptiness of inherent existence, there are no lord buddhas who will appear in the world. So it is, Subhūti, that bodhisattva great beings should practice the perfections, which are the emptiness of inherent existence. Bodhisattva great beings who practice this will make irreversible progress toward all-aspect omniscience.”

Subhūti then said, “Blessed Lord, it is wonderful that bodhisattva great beings practice everything in that manner through the emptiness of inherent existence, and yet do not disrupt the emptiness of inherent existence [by holding] that physical forms are one distinct thing and the emptiness of inherent existence another; that feelings, perceptions, formative predispositions, and consciousness are distinct thing and the emptiness of inherent existence another; that the sense fields, sensory elements, and links of dependent origination are distinct things and the emptiness of inherent existence another; that the perfections, all the aspects of emptiness, and the factors conducive to enlightenment are distinct things and the emptiness of inherent existence another; that the truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, [F.272.b] aspects of liberation, serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, meditative stabilities, and dhāraṇī gateways are distinct things and the emptiness of inherent existence another; that the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas are distinct things and the emptiness of inherent existence another; and that [the goals], up to and including all-aspect omniscience, are distinct things and the emptiness of inherent existence another. {Ki.VIII: 100} Rather, they engage on the basis that physical forms are themselves the emptiness of inherent existence and the emptiness of inherent existence is also physical forms. Feelings, perceptions, formative predispositions, and consciousness are themselves the emptiness of inherent existence and the emptiness of inherent existence is also consciousness [and so forth]. [The attributes and goals], up to and including all-aspect omniscience, are themselves the emptiness of inherent existence and the emptiness of inherent existence is also all-aspect omniscience [and so forth].”

“Subhūti, it is so! It is so,” replied the Blessed One. “It is as you have said. Subhūti, if physical forms were one distinct thing and the emptiness of inherent existence another; and similarly, if feelings were one distinct thing, perceptions one distinct thing, formative predispositions one distinct thing, consciousness one distinct thing and the emptiness of inherent existence another; if all the aggregates, sense fields, sensory elements, and links of dependent origination were distinct things and the emptiness of inherent existence another; if the perfections were one distinct thing, the aspects of emptiness one distinct thing, and the factors conducive to enlightenment one distinct thing and the emptiness of inherent existence another; if the truths of the noble ones, meditative concentrations, [F.273.a] immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, meditative stabilities, dhāraṇī gateways, ten powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas were distinct things and the emptiness of inherent existence another; and if [the goals], up to and including all-aspect omniscience, were distinct things and the emptiness of inherent existence another‍—that is to say, if physical forms were not empty of inherent existence‍—then bodhisattva great beings would indeed not attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, it is because physical forms are empty of inherent existence that bodhisattva great beings have comprehended that physical forms are empty of inherent existence, and will attain consummate buddhahood in unsurpassed, complete enlightenment.

“If feelings, perceptions, formative predispositions, and consciousness were not empty of inherent existence, bodhisattva great beings would indeed not attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, it is because consciousness [and so forth] are empty of inherent existence that bodhisattva great beings have comprehended that [consciousness and so forth] are empty of inherent existence, and will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Subhūti, if [the attributes and goals], up to and including all-aspect omniscience, were not empty of inherent existence, bodhisattva great beings [F.273.b] would indeed not attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, it is because all-aspect omniscience [and so forth] are empty of inherent existence that bodhisattva great beings have comprehended that all-aspect omniscience [and so forth] are empty of inherent existence, and will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Subhūti, if unsurpassed, complete enlightenment were not empty of inherent existence, bodhisattva great beings would indeed not attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, it is because unsurpassed, complete enlightenment is empty of inherent existence that bodhisattva great beings have comprehended that unsurpassed, complete enlightenment is empty of inherent existence, and will subsequently attain all-aspect omniscience.

“Subhūti, in the emptiness of inherent existence, there is nothing at all that disintegrates, endures eternally, or departs. On the contrary, those in the worlds frequented by gods and the worlds frequented by Māra and Brahmā deludedly think, ‘These are physical forms. This is my physical form. I have physical form,’ and so on, [up to and including] ‘This is consciousness. This is my consciousness. I have consciousness.’ {Ki.VIII: 101} They are fixated on physical forms, and they are fixated on consciousness [and so forth]. They indulge in notions of ‘I’ and ‘mine,’ and become fixated upon notions of ‘I’ and ‘mine.’ Then they become fixated on and attached to external and internal entities. Having become fixated and attached in that manner, they will, within the sense fields where they are reborn, acquire physical forms, and they will acquire feelings, perceptions, formative predispositions, and consciousness. [F.274.a] They will not be liberated from rebirth, aging, ill health, death, sorrow, lamentation, suffering, discomfort, and agitation. They will not be released from cyclic existence, with its five classes of living beings. [B71]

“So it is that bodhisattva great beings who practice the perfections, which are the emptiness of inherent existence, do not disrupt physical forms, holding that they are either empty or not empty. They do not disrupt feelings, perceptions, formative predispositions, or consciousness, holding that they are either empty or not empty. They do not disrupt the sense fields, sensory elements, or links of dependent origination, holding that they are either empty or not empty. They do not disrupt the perfections, all the aspects of emptiness, or the factors conducive to enlightenment, holding that they are either empty or not empty. They do not disrupt 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, holding that they are either empty or not empty. They do not disrupt the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas, holding that they are either empty or not empty. They do not disrupt [the goals], up to and including unsurpassed, complete enlightenment, holding that they are either empty or not empty. [F.274.b]

“If you ask why, the emptiness of inherent existence does not disrupt physical forms, asserting, ‘These are physical forms. This is the emptiness of physical forms.’ The emptiness of inherent existence does not disrupt feelings, perceptions, formative predispositions, or consciousness, asserting, ‘These are consciousness [and so forth]. This is the emptiness of consciousness [and so forth].’ The emptiness of inherent existence does not disrupt the sense fields, sensory elements, or links of dependent origination, asserting, ‘These are the links of dependent origination [and so forth]. This is the emptiness of the links of dependent origination [and so forth].’ The emptiness of inherent existence does not disrupt the perfections, any aspects of emptiness, or the factors conducive to enlightenment, asserting, ‘These are the factors conducive to enlightenment [and so forth]. This is the emptiness of the factors conducive to enlightenment [and so forth].’ The emptiness of inherent existence does not disrupt 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, asserting, ‘These are the dhāraṇī gateways [and so forth]. This is the emptiness of the dhāraṇī gateways [and so forth].’ The emptiness of inherent existence does not disrupt the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas, asserting, ‘These are the distinct qualities of the buddhas [and so forth]. This is the emptiness of the distinct qualities of the buddhas [and so forth].’ The emptiness of inherent existence does not disrupt the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, [F.275.a] the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or [unsurpassed] enlightenment, asserting, ‘These are [unsurpassed] enlightenment [and so forth]. This is the emptiness of [unsurpassed] enlightenment [and so forth].’

“As an analogy, Subhūti, just as space does not disrupt space‍—the internal space element does not disrupt the external space element, and the external space element does not disrupt the internal space element‍—in the same way, Subhūti, physical forms do not disrupt emptiness, nor does emptiness disrupt physical forms. Feelings, perceptions, formative predispositions, and consciousness do not disrupt emptiness, nor does emptiness disrupt consciousness [and so forth]. The sense fields, sensory elements, and links of dependent origination do not disrupt emptiness, nor does emptiness disrupt the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, and the factors conducive to enlightenment do not disrupt emptiness, nor does emptiness disrupt the factors conducive to enlightenment [and so forth]. 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 do not disrupt emptiness, nor does emptiness disrupt the dhāraṇī gateways [and so forth]. The ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and [F.275.b] the eighteen distinct qualities of the buddhas do not disrupt emptiness, nor does emptiness disrupt the eighteen distinct qualities of the buddhas [and so forth]. The fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment do not disrupt emptiness, nor does emptiness disrupt unsurpassed, complete enlightenment [and so forth]. If you ask why, it is because all these phenomena are without any inherent existence that might disturb one into thinking, ‘These are physical forms, and this is emptiness. These are feelings, perceptions, formative predispositions, and consciousness, and this is emptiness. These are [the attributes and goals], up to and including unsurpassed, complete enlightenment, and this is emptiness.’ ”

Subhūti then asked, “Blessed Lord, if all phenomena are indivisible, why do bodhisattva great beings think, ‘Having set out for unsurpassed, complete enlightenment, I should attain consummate buddhahood’? {Ki.VIII: 102} Blessed Lord, enlightenment is indivisible in terms of duality. Anyone engaging in duality cannot attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Subhūti, it is so! It is so,” replied the Blessed One. “Enlightenment is indivisible in terms of duality. There is no enlightenment for those who engage in duality. Subhūti, since enlightenment is without duality, the enlightenment of the bodhisattvas does not engage in dualistic concepts such as ‘This is enlightenment. This is a bodhisattva.’ [F.276.a] The enlightenment of the bodhisattvas does not engage in physical forms. It does not engage in feelings, perceptions, formative predispositions, or consciousness. It does not engage in the sense fields, sensory elements, or links of dependent origination. It does not engage in the perfections, all the aspects of emptiness, or the factors conducive to enlightenment. It does not engage 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. It does not engage in the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. If you ask why, enlightenment does not indulge in concepts of ‘I’ or ‘mine.’ That is to say, it does not indulge in concepts such as ‘I should engage in physical forms’; ‘This is my physical form’; ‘I should engage in feelings, perceptions, formative predispositions, and consciousness’; ‘This is my consciousness [and so forth]’; ‘I should engage in the sense fields, sensory elements, and links of dependent origination’; ‘These are my links of dependent origination [and so forth]’; ‘I should engage in the perfections, all the aspects of emptiness, and the factors conducive to enlightenment’; ‘These are my factors conducive to enlightenment [and so forth]’; ‘I should engage in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.276.b] the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways’; ‘These are my dhāraṇī gateways [and so forth]’; ‘I should engage in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas’; ‘These are my eighteen distinct qualities of the buddhas [and so forth]’; ‘I should engage in unsurpassed, complete enlightenment’; or ‘This is my unsurpassed, complete enlightenment.’ The enlightenment of bodhisattva great beings does not engage in grasping and it does not engage in nongrasping.”

Subhūti then asked, “Blessed Lord, if the enlightenment of bodhisattva great beings does not engage in grasping and does not engage in nongrasping, in what does the enlightenment of bodhisattva great beings engage?”

“Subhūti, do you think that the enlightenment emanated by the tathāgatas engages in anything at all‍—grasping or nongrasping?” asked the Blessed One in return.

“It does not, Blessed Lord!”

“Subhūti, do you think that the intelligence of an arhat who is dreaming engages in anything at all‍—grasping or nongrasping?” asked the Blessed One.

“It does not, Blessed Lord! Even in the case of arhats, since they do not lie down [to sleep], how could their intelligence while they are dreaming possibly engage in grasping or nongrasping!” [F.277.a]

“Subhūti,” said the Blessed One, “in the same way, the enlightenment of bodhisattva great beings does not engage in either grasping or nongrasping.”

“Blessed Lord, if the enlightenment of bodhisattva great beings does not engage in grasping or nongrasping; {Ki.VIII: 103} does not engage in physical forms; does not engage in feelings, perceptions, formative predispositions, or consciousness; does not engage in the sense fields, sensory elements, or links of dependent origination; does not engage in the perfections, all the aspects of emptiness, or the factors conducive to enlightenment; does not engage 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; does not engage in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas; and does not engage in [the goals], up to and including all-aspect omniscience, how then do bodhisattva great beings practice the six perfections, and how do they practice the fourteen aspects of emptiness, the thirty-seven factors conducive to enlightenment, the three gateways of liberation, the meditative concentrations, the aspects of liberation, the meditative stabilities, all the [formless] absorptions, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, [F.277.b] and the eighteen distinct qualities of the buddhas? How would they perfect the ten bodhisattva levels? How would they be established in the five extrasensory powers? How would they enter a bodhisattva’s full maturity? How would they refine the buddhafields? How would they bring beings to maturation? How would they actualize the thirty-two major marks of a great person and the eighty excellent minor marks, and how would they attain consummate buddhahood in all-aspect omniscience? Blessed Lord, they cannot attain consummate buddhahood in unsurpassed, complete enlightenment without having practiced the six perfections; without having practiced the fourteen aspects of emptiness; without having practiced the thirty-seven factors conducive to enlightenment; without having practiced the three gateways of liberation; without having practiced the meditative concentrations, the aspects of liberation, the meditative stabilities, and all the [formless] absorptions; without having practiced 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 without having perfected the ten bodhisattva levels, without having been established in the five extrasensory powers, without having entered into the maturity of the bodhisattvas, without having refined the buddhafields, without having brought beings to maturation, and without having brought into being the thirty-two major marks of a great person and the eighty excellent minor marks.”

“Subhūti, it is so! It is so,” replied the Blessed One. “It is as you have said. They cannot attain consummate buddhahood in unsurpassed, complete enlightenment without having practiced the six perfections; without having practiced the fourteen aspects of emptiness, the thirty-seven factors conducive to enlightenment, the three gateways of liberation, the meditative concentrations, [F.278.a] the aspects of liberation, the meditative stabilities, all the [formless] absorptions, 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 without having perfected the ten bodhisattva levels, without having been established in the five extrasensory powers, without having entered into the maturity of the bodhisattvas, without having refined the buddhafields, without having brought beings to maturation, and without having brought into being the thirty-two major marks of a great person and the eighty excellent minor marks.

“Subhūti, bodhisattva great beings will attain all-aspect omniscience when they have perfected their engagement in unimpaired reality552 and the constant state of equanimity; when they have perfected the six perfections, all the aspects of emptiness, {Ki.VIII: 104} [the causal attributes] from the four applications of mindfulness up to and including the noble eightfold path, the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—the meditative concentrations, the aspects of liberation, the meditative stabilities, all the [formless] absorptions, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and the ten bodhisattva levels; and when they have been established in the five extrasensory powers, entered into the maturity of the bodhisattvas, refined the buddhafields, brought beings to maturation, and brought into being the thirty-two major marks of a great person and the eighty excellent minor marks. [F.278.b]

“Indeed, Subhūti, it is when they have been established in the essential nature of physical forms; established in the essential nature of feelings, perceptions, formative predispositions, and consciousness; and established in the essential nature [of all the attributes and goals], up to and including unsurpassed, complete enlightenment, that bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. But that essential nature is at peace. That is to say, it causes nothing at all to be enhanced or diminished, to arise or cease, or to be afflicted, purified, attained, or realized.

“According to the reality that is conceived in mundane, conventional terms, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment, but according to ultimate truth, there exists nothing at all such as physical forms, feelings, perceptions, formative predispositions, consciousness, sense fields, sensory elements, links of dependent origination, perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, or [F.279.a] [the goals], up to and including unsurpassed, complete enlightenment‍—and there is no one at all that engages in enlightenment. All these are conceived according to mundane, conventional terms, but that is ultimately not the case. Consequently, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, engage in enlightenment but do not apprehend those thoughts. They do not even apprehend beings, pratyekabuddhas, or bodhisattvas.

“Subhūti, do you think that at the time when you, Subhūti, acquired the faculties in order to abandon false views about perishable composites, or when you acquired the unobstructed meditative stabilities, or 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, or arhatship, there were any dreams, thoughts, or fruits that you apprehended?”

“No, Blessed Lord!”

“In that case, in what manner was it declared and prophesied that you, Subhūti, had attained arhatship?” asked the Blessed One.

“Blessed Lord, this was declared and prophesied according to mundane convention.” {Ki.VIII: 105}

“In the same way, Subhūti,” continued the Blessed One, “bodhisattvas are also conceived in mundane, conventional terms. Physical forms, too, are conceived in mundane, conventional terms. Feelings, perceptions, formative predispositions, and consciousness are also conceived in mundane, conventional terms. The sense fields, sensory elements, and links of dependent origination are also conceived in mundane, conventional terms. The perfections, all the aspects of emptiness, and the factors conducive to enlightenment are also conceived in mundane, conventional terms. [F.279.b] 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 also conceived in mundane, conventional terms. 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 are also conceived in mundane, conventional terms. [The goals], up to and including all-aspect omniscience, are also conceived in mundane, conventional terms. Bodhisattva great beings do not apprehend anything at all that may be enhanced, diminished, benefited, or harmed. Commencing from the essential nature of phenomena, since even that essential nature of phenomena, of which all phenomena partake, is not apprehended, how could the initial setting of the mind on enlightenment possibly be apprehended? That would be impossible! How could [bodhisattvas], up to and including those of the tenth level, along with the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment possibly be apprehended? That would be impossible! How could 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 possibly be apprehended? That would be impossible! How could the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [F.280.a] great loving kindness, great compassion and the eighteen distinct qualities of the buddhas possibly be apprehended? That would be impossible! How could [the goals], up to and including all-aspect omniscience, possibly be apprehended? That would be impossible!

“So it is, Subhūti, that having engaged in unsurpassed, complete enlightenment, bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment, and then act for the benefit of beings.”