The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 8

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.247 If you ask why, it is because bodhi (enlightenment) is nonarising and sattva (a being)248 is nonarising, too. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as in the sky there are no tracks left by birds, [F.179.a] in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a dream is without any basis,249 in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a magical display is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as a mirage is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the moon in water, an echo, an optical aberration, a reflection, and a phantom emanation of the tathāgatas are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. {Dt.161} Subhūti, just as the very limit of reality is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity. Subhūti, just as the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of all phenomena, and the maturity of all phenomena are without any basis, likewise, Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity.

“Subhūti, just as the physical form of an illusory person is without any basis, and just as the feelings, perceptions, formative predispositions, and consciousness [of an illusory person] are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the eyes of an illusory person are without any basis, and just as the ears, nose, tongue, body, and mental faculty of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the sights of an illusory person are without any basis, and just as the sounds, odors, tastes, tangibles, and mental phenomena of an illusory person are without any basis, in the same way, Subhūti, [F.179.b] the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visual consciousness of an illusory person is without any basis, and just as the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the visually compounded sensory contact of an illusory person is without any basis, and just as the aurally compounded sensory contact, the nasally compounded sensory contact, the lingually compounded sensory contact, the corporeally compounded sensory contact, and the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as feelings conditioned by the visually compounded sensory contact of an illusory person are without any basis, and just as feelings conditioned by the aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the ignorance of an illusory person is without any basis, and just as the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of an illusory person are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [F.180.a] Subhūti, just as an illusory person practicing the perfection of generosity is not an actual entity, and just as [an illusory person] practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [B13]

“Subhūti, just as an illusory person who engages in the emptiness of internal phenomena is not an actual entity, just as an illusory person engaging in the emptiness of external phenomena and in the emptiness of external and internal phenomena is not an actual entity, and just as an illusory person engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is not an actual entity, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as an illusory person practicing 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 eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is not an actual entity, in the same way, Subhūti, [F.180.b] the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the physical forms of a tathāgata, arhat, completely awakened buddha are without any basis. {Dt.162} If you ask why, it is because physical forms are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings, perceptions, formative predispositions, and consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because consciousness [and other aggregates] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the eyes of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the eyes are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the ears, nose, tongue, body, and mental faculty of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the mental faculty [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the sights of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because sights are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise [F.181.a] the sounds, odors, tastes, tangibles, and mental phenomena of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental phenomena [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visual consciousness of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visual consciousness is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because mental consciousness [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because visually compounded sensory contact is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. [F.181.b] If you ask why, it is because mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the feelings conditioned by the visually compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by visually compounded sensory contact are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the feelings conditioned by aurally compounded sensory contact, feelings conditioned by the nasally compounded sensory contact, feelings conditioned by the lingually compounded sensory contact, feelings conditioned by the corporeally compounded sensory contact, and feelings conditioned by the mentally compounded sensory contact of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because feelings conditioned by mentally compounded sensory contact [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the ignorance of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because ignorance is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the formative predispositions, consciousness, name and form, six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because aging and death [and so forth] are nonexistent. [F.182.a] In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the perfection of generosity of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the perfection of generosity is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the perfection of wisdom [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, likewise the emptiness of internal phenomena of a tathāgata, arhat, completely awakened buddha is without any basis. If you ask why, it is because the emptiness of internal phenomena is nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, likewise [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the emptiness of the essential nature of nonentities [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, this is just as [F.182.b] the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas of a tathāgata, arhat, completely awakened buddha are without any basis. If you ask why, it is because the distinct qualities of the buddhas [and so forth] are nonexistent. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the presence of conditioned elements in the unconditioned expanse is without any basis, and the presence of the unconditioned expanse in conditioned elements is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as nonarising is without any basis, and just as nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.”

“Blessed Lord, the nonarising of what is without any basis? The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of what is without any basis?” [F.183.a]

“Subhūti,” replied the Blessed One, “the nonarising of physical forms is without any basis. The nonceasing of physical forms, the nonaffliction of physical forms, the nonpurification of physical forms, the nonconditioning of physical forms, the nonorigination of physical forms, and the nonapprehensibility of physical forms are without any basis. The nonarising of feelings, perceptions, formative predispositions, and consciousness is without any basis. The nonceasing of consciousness [and so forth], the nonaffliction of consciousness [and so forth], the nonpurification of consciousness [and so forth], the nonconditioning of consciousness [and so forth], the nonorigination of consciousness [and so forth], and the nonapprehensibility of consciousness [and so forth] are without any basis.

“The nonarising of the sense fields, the sensory elements, and the links of dependent origination is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the sense fields, the sensory elements, and the links of dependent origination are without any basis.

“The nonarising of [the causal attributes], up to and including the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is without any basis. The nonceasing, nonaffliction, nonpurification, nonconditioning, nonorigination, and nonapprehensibility of the eighteen distinct qualities of the buddhas [and the aforementioned attributes] [F.183.b] are without any basis. In the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that physical forms are utterly pure are without any basis, and just as the signs that feelings, perceptions, formative predispositions, and consciousness are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. {Dt.163}

“Subhūti, just as the signs that the sense fields, the sensory elements, and the links of dependent origination are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Just as the signs that the applications of mindfulness are utterly pure are without any basis, and just as the signs that the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are utterly pure are without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the signs that the self is utterly pure are without any basis on account of the nonexistence of self, [F.184.a] and just as the signs that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers are utterly pure are without any basis on account of the nonexistence of sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as [the notion of] darkness at sunrise is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as when the conflagration at the end of an eon occurs, all that is included in conditioned phenomena will be rendered without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as degenerate morality in the ethical discipline of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as distraction in the meditative stability of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. [F.184.b] Subhūti, just as stupidity in the wisdom of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as nonliberation in the liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the nonseeing of the wisdom of liberation wisdom in seeing the wisdom of liberation of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity.

“Subhūti, just as the light of the sun and moon is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. {Dt.164} Subhūti, just as the light of the planets, stars, gemstones, and lightning bolts is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of the gods of Caturmahā­rāja­kāyika is without any basis, and just as the light of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, and [all the other god realms], up to and including Akaniṣṭha, is without any basis, [F.185.a] in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. Subhūti, just as the light of bodhisattva great beings is without any basis, and just as the light of the tathāgatas, arhats, completely awakened buddhas is without any basis, in the same way, Subhūti, the actual entity denoted by the word bodhisattva, in the sense of a bodhisattva great being practicing the perfection of wisdom, is not an actual entity. If you ask why, Subhūti, it is because what enlightenment is, what a bodhisattva and the actual entity denoted by the word bodhisattva is, and all such phenomena are neither conjoined nor disjoined, and they are immaterial, impossible to indicate, and unobstructed. That is to say, their only defining characteristic is that they are without defining characteristics. Subhūti, bodhisattva great beings should train in nonattachment to all phenomena and the fact that they are truly nonexistent. Subhūti, bodhisattva great beings should know all phenomena, without ideation and without conceptual thoughts.”

“Blessed Lord, what constitutes all phenomena, and, Blessed Lord, what are the phenomena to which bodhisattva great beings should not be attached, and how should they train in the fact that they are truly nonexistent? What are the phenomena that bodhisattva great beings should know?”

The Blessed One responded, “Subhūti, the expression all phenomena denotes phenomena that are virtuous and nonvirtuous, specific and indeterminate, mundane and supramundane, contaminated and uncontaminated, conditioned and unconditioned, objectionable and free from being objectionable, common and uncommon. [F.185.b] Subhūti, these constitute all phenomena. {Dt.165} Bodhisattva great beings should train in nonattachment to all those phenomena and the fact that they are truly nonexistent. Those are all the phenomena that bodhisattva great beings should indeed know.”250

“Blessed Lord, what phenomena constitute mundane virtuous phenomena?”

“Subhūti,” replied the Blessed One, “mundane virtuous phenomena include the following: respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for a brahmin priest, acts of service undertaken on behalf of elderly family members, meritorious deeds originating from generosity, meritorious deeds originating from ethical discipline and meditation, the merits of those who have meditative experience, the paths associated with the ten virtuous actions, the nine mundane contemplations‍—namely, contemplation of a bloated corpse, contemplation of a worm-infested corpse, contemplation of a putrefied corpse, contemplation of a bloody corpse, contemplation of a blue-black corpse, contemplation of a devoured corpse, contemplation of a dismembered corpse, contemplation of a skeleton, and contemplation of an immolated corpse‍—and the four mundane meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and the ten mundane recollections‍—namely, recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of ethical discipline, recollection of giving away, recollection of the god realms, recollection of breathing, recollection of the body, recollection of disillusionment, and recollection of death. These are observed to be mundane virtuous phenomena.”251

“Blessed Lord, what phenomena constitute mundane nonvirtuous phenomena?”

“Subhūti,” replied the Blessed One, “the paths of the ten mundane nonvirtuous phenomena include the following: [F.186.a] Subhūti, the killing of living creatures is a mundane nonvirtuous phenomenon, as are theft, sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, pride, and perverse pride. Subhūti, these constitute mundane nonvirtuous phenomena.”252

“Blessed Lord, what phenomena constitute indeterminate phenomena?”

“Subhūti,” replied the Blessed One, “indeterminate phenomena include the following: indeterminate physical actions, indeterminate verbal actions, indeterminate mental actions, the indeterminate four primary elements, the indeterminate five sense organs, the indeterminate six sense fields, the indeterminate beings born within the four formless realms, the indeterminate aggregates, sensory elements, and sense fields, and all indeterminate maturations [of past actions]. Subhūti, these are known as indeterminate phenomena.”253 {Dt.166}

“Blessed Lord, what phenomena constitute mundane phenomena?”

“Subhūti,” replied the Blessed One, “mundane phenomena include the following: the aggregates, the sense fields, the sensory elements, the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, the five extrasensory powers, and whatever other mundane phenomena there may be that are not supramundane phenomena. These constitute mundane phenomena.”

“Blessed Lord, what phenomena constitute supramundane phenomena?”

“Subhūti,” replied the Blessed One, “supramundane phenomena include the following: the four applications of mindfulness, [F.186.b] the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation‍—emptiness, signlessness, and wishlessness. They include the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all phenomena, the faculties endowed with the knowledge of all phenomena, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and endowed merely with scrutiny, and the meditative stability devoid of both ideation and scrutiny. And they include awareness, liberation, recollection, alertness, appropriate attention, and the eight aspects of liberation. If you ask what are these eight, the first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states.254 The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended, the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ The fifth aspect of liberation ensues when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ The sixth aspect of liberation ensues when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ {Dt.167} The seventh aspect of liberation ensues when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [F.187.a] The eighth aspect of liberation ensues when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings.255

“[Supramundane phenomena also include] the nine serial steps of meditative absorption. If you ask what are these nine, they are as follows: [The first ensues when] one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. [The second ensues when] one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, at peace from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. [The third ensues when] one achieves and maintains the third meditative concentration devoid of joy, that is to say, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ [The fourth ensues when] one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and [former] states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have already subsided, while equanimity and mindfulness are utterly pure. [The fifth ensues when] the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed [material phenomena] have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ [The sixth ensues when] the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ [The seventh ensues when] the sphere of infinite consciousness has been completely transcended in all respects, [F.187.b] and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ [The eighth ensues when] the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. [The ninth ensues when] the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of perceptions and feelings. Such are the nine serial steps of meditative absorption.

“[Supramundane phenomena also include] the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; they also include the ten powers of the tathāgatas, {Dt.168} the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. These are known as supramundane phenomena.”256

“Blessed Lord, what phenomena constitute contaminated phenomena?”

“Subhūti,” replied the Blessed One, “contaminated phenomena include the following: the aggregates, the sense fields, the sensory elements, the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called contaminated phenomena.”

“Blessed Lord, what phenomena constitute uncontaminated phenomena?”

“Subhūti,” replied the Blessed One, “uncontaminated phenomena include the following: 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, the noble eightfold path, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the gateways of the meditative stabilities and the dhāraṇīs, [F.188.a] 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 called uncontaminated phenomena.”257

“Blessed Lord, what phenomena constitute conditioned phenomena?”

“Subhūti,” replied the Blessed One, “conditioned phenomena include the realm of desire, the realm of form, the realm of formlessness, and other attributes apart from these that are included within conditioned phenomena, such as the thirty-seven factors conducive to enlightenment and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called conditioned phenomena.”258

“Blessed Lord, what phenomena constitute unconditioned phenomena?”

“Subhūti,” replied the Blessed One, “unconditioned phenomena include nonarising, nondisintegration, nontransformation, the cessation of desire, the cessation of hatred, the cessation of delusion, the real nature, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, maturity with respect to all phenomena, the inconceivable realm, and the very limit of reality. These, Subhūti, are called unconditioned phenomena.”259

“Blessed Lord, what phenomena constitute common phenomena?”

“Subhūti,” replied the Blessed One, “common phenomena include the four meditative concentrations, the four immeasurable attitudes, the four formless meditative absorptions, and the five extrasensory powers. These are called the common phenomena that ordinary persons may have.”

“Blessed Lord, what phenomena constitute uncommon phenomena?”

“Subhūti,” replied the Blessed One, “uncommon phenomena include the thirty-seven factors conducive to enlightenment, and [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. These are called uncommon phenomena. {Dt.169}260 [F.188.b]

“Since bodhisattva great beings who practice the perfection of wisdom are without ideation, they should not become attached to any of those phenomena that are empty of their own defining characteristics. Since they are without ideation and without conceptual thought, they should comprehend all phenomena in accordance with nonduality.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, why, in the term bodhisattva great beings, are bodhisattvas called great beings?”

“Subhūti,” replied the Blessed One, “they are called bodhisattva great beings because they will lead the great category of beings whose receptivity is certain261 to their consummation.”

“Blessed Lord, what is the great category of beings whose receptivity is certain that bodhisattva great beings will lead to their consummation?”

“Subhūti,” replied the Blessed One, “that great category of beings whose receptivity is certain includes those on the level of the spiritual family, those on the eighth-lowest level, those who have entered the stream to nirvāṇa, those who are destined for one more rebirth, those who will no longer be reborn, those who are arhats, those who are pratyekabuddhas, those beings who have initially set their minds on enlightenment, and [other beings], up to and including bodhisattva great beings who dwell on the level at which progress has become irreversible. Subhūti, these constitute great category of beings whose receptivity is certain, and it is to their corresponding consummation that bodhisattva great beings will lead them. In that regard, bodhisattva great beings’ giving rise to the vajra-like setting of the mind on enlightenment is said to be their consummation of the great category of beings whose receptivity is certain.”

“Blessed Lord, what is this vajra-like setting of the mind on enlightenment?”

“For that, Subhūti,” replied the Blessed One, “bodhisattva great beings [F.189.a] set their minds on enlightenment, thinking, ‘I shall don protective armor for the sake of all beings in the inestimable course of cyclic existence. I shall renounce all possessions. I shall develop equanimity toward all beings. I shall enable all beings to attain final nirvāṇa by means of the three vehicles. {Dt.170} Despite enabling all beings to attain final nirvāṇa, I shall understand that since there are indeed no beings who will attain final nirvāṇa, all phenomena are nonarising and unceasing. I shall practice the six perfections with a mind intent on unadulterated all-aspect omniscience. I shall train in the excellent pursuit of all realizations of the Dharma. I shall comprehend how to accomplish the single principle of the Dharma. Starting from the aggregates, I shall comprehend how to achieve, and train in, the factors conducive to enlightenment, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, [and the other fruitional attributes], up to and including the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. I shall train in order to achieve all the inestimable attributes.’ This, Subhūti, is bodhisattva great beings’ vajra-like setting of the mind on enlightenment. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of all those beings, I shall experience all those feelings of suffering that the denizens of the hells, the animal realm, and the world of Yama experience, as many as there are.’ [F.189.b]

“Thereupon, bodhisattva great beings set their minds on enlightenment, thinking, ‘For the sake of each being, over many hundred billion trillion eons, as long as there are beings who have not attained final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Through such skillful means, for the sake of all beings and until all beings have passed into final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind, I shall experience all those sufferings of the denizens of the hells. Starting from then, for my own sake, I shall develop the roots of virtuous action, and, accumulating manifold provisions of enlightenment over many hundred billion trillion eons, I shall attain consummate buddhahood in unsurpassed, complete enlightenment.’ This, Subhūti, is the vajra-like setting of the mind on enlightenment, which bodhisattva great beings possess. Keeping to it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings continuously develop the sublime mind that will enable all beings to their consummation. In this regard, the sublime mind of bodhisattva great beings, from the time when they first begin to set their mind on enlightenment, does not develop the mindsets of desire, hatred, delusion, harm, śrāvakas, or indeed pratyekabuddhas. {Dt.171} [F.190.a] This is the sublime mind of bodhisattva great beings. But even though they lead all beings to their consummation, they should not give rise to conceits on the basis of that sublime mind.

“Moreover, Subhūti, bodhisattva great beings should have an unshakeable mind. In this regard, the unshakeable mind of bodhisattva great beings directs its attention toward all-aspect omniscience, but it makes no assumptions on that basis. This is the unshakeable mind of bodhisattva great beings. Through that mind, they will bring all beings to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should develop a mind intent on the [provisional] benefit and [ultimate] happiness of all beings. In this regard, the mind intent on benefit and happiness, which bodhisattva great beings possess, offers refuge to all beings, and it does not abandon them, but it does not give rise to conceits on that basis. This, Subhūti, is the mind intent on benefit and happiness, which bodhisattva great beings possess. Abiding in it, bodhisattva great beings lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should always and uninterruptedly wish for the Dharma. They should rejoice in the Dharma. They should appreciate the Dharma. They should engage with the practice of appreciating the Dharma. In this regard, if you ask what the Dharma is, the indivisibility of all phenomena is called the Dharma. If you ask what wishing for the Dharma is, wishing for and devotion to any [causal or fruitional] attribute is called the appreciation of the Dharma. If you ask what rejoicing in the Dharma is, joy and pleasure in the Dharma is called rejoicing in the Dharma. If you ask what appreciating the Dharma is, seeing the good qualities of any [causal or fruitional] attribute [F.190.b] is called appreciating the Dharma. If you ask what engaging with the practice of appreciating the Dharma is, cultivating and magnifying those very attributes is called with the practice of appreciating the Dharma. Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the emptiness of internal phenomena, while abiding in the emptiness of external phenomena, while abiding in the emptiness of external and internal phenomena, and while abiding in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. {Dt.172}

“Moreover, Subhūti, bodhisattva great beings who practice the perfection of wisdom should lead the great category of beings whose receptivity is certain to their consummation, without apprehending anything, while abiding in the meditative stability named heroic valor, and [in the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space. [F.191.a]

“Abiding in these attributes, Subhūti, bodhisattva great beings practice the perfection of wisdom, and they lead the great category of beings whose receptivity is certain to their consummation. This is why they are called bodhisattva great beings.”

262 Then, the venerable Śāradvatīputra declared, “Blessed Lord, I too am inspired to say why bodhisattvas are called great beings.”

“Śāradvatīputra, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Śāradvatīputra, “although bodhisattva great beings teach the Dharma to beings in order that they might abandon their view of self; their view of sentient beings; their view of life forms; their view of individuals; their views of life, living creatures, people, human beings, actors, experiencers, knowers, and viewers; their nihilist views; their eternalist views; their views of existence; their views of nonexistence; their view of the aggregates; their view of the sensory elements; their view of the sense fields; their view of dependent origination; their views of the perfections and the factors conducive to enlightenment; their views [of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; their view of beings to be matured; their view of buddhafields to be refined; their view of enlightenment; their view of the Buddha; their view of the Dharma; their view of the Saṅgha; their view concerning the turning of the doctrinal wheel; and their view concerning the attainment of final nirvāṇa, in all these cases, they do so without apprehending anything. This is why they are called bodhisattva great beings.”

Then the venerable Subhūti asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, why would bodhisattva great beings have a view concerning physical forms? [F.191.b] Why would they have a view concerning feelings, perceptions, formative predispositions, and consciousness? Why would they have views about [the attributes and attainments], up to and including a view concerning the attainment of final nirvāṇa?”

“Venerable Subhūti, in this regard, bodhisattva great beings who practice the perfection of wisdom without skill in means apprehend physical forms and develop a view of them by way of apprehending. They apprehend feelings, perceptions, formative predispositions, and consciousness and develop a view of them by way of apprehending. They apprehend the sense fields, the sensory elements, and the links of dependent origination, and develop a view of them by way of apprehending. They apprehend the perfections, all the aspects of emptiness, 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, and the formless absorptions, and develop a view of them by way of apprehending. They apprehend the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, and develop a view of them by way of apprehending. Those, Venerable Subhūti, are the formulations explaining how bodhisattva great beings [who are unskilled] have a view concerning physical forms, they have a view concerning feelings, perceptions, formative predispositions, and consciousness, and they have views concerning [all phenomena, attributes, and attainments], [F.192.a] up to and including the attainment of final nirvāṇa. However, when bodhisattva great beings who are skilled in means practice the perfection of wisdom, they teach the Dharma, without apprehending anything, in order that those views might be abandoned.”

Then the venerable Subhūti declared to the Blessed One, “Blessed Lord, I too am inspired to say why a bodhisattva is called a great being.”

“Subhūti, be inspired to speak of that!” replied the Blessed One.

“Blessed Lord,” said Subhūti, “the enlightened mind is a mind that is equal to the unequaled, and it is not shared in common with any śrāvakas and pratyekabuddhas. {Dt.173} Since they are without attachment to such a mind, it is for that reason that bodhisattvas are called great beings. If one were to ask why, it is this: that mind set on all-aspect omniscience is free from contaminants and is not part of the three realms, and moreover‍—owing to the emptiness of inherent existence‍—bodhisattvas have no attachment to that uncontaminated mind set on all-aspect omniscience that is not part of the three realms; therefore bodhisattvas are reckoned to be great beings. So if one were to ask why, it is because that mind is not mind and there is indeed no attachment to that which is not mind.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the mind of bodhisattva great beings that is equal to the unequaled, and that is not shared in common with the śrāvakas and pratyekabuddhas?”

Subhūti replied, “In this regard, Venerable Śāradvatīputra, bodhisattva great beings, [F.192.b] starting from the time when they first begin to set their mind on enlightenment, do not observe anything at all that is arising, and they do not observe anything at all that is ceasing, increasing or decreasing, coming or going, defiled or purified. Venerable Śāradvatīputra, there is nothing that arises or ceases, nothing that increases or decreases, nothing that comes or goes, nothing that is defiled or purified, and nothing that is [identified with] the minds of the śrāvakas, the minds of the pratyekabuddhas, the minds of the bodhisattvas, or the minds of the completely awakened buddhas. Venerable Śāradvatīputra, this is the mind of bodhisattva great beings‍—equal to the unequaled, and not shared in common with all śrāvakas and pratyekabuddhas.”

“Venerable Subhūti, with regard to your comments that the mind set on all-aspect omniscience is free from contaminants and not part of [the three realms], and that [bodhisattvas] are indeed without attachment to a mind such as this, Venerable Subhūti, it follows that they would also on that basis be without attachment to physical forms, and they would also be without attachment to feelings, perceptions, formative predispositions, and consciousness.”

“Venerable Śāradvatīputra, that is so! They are also without attachment to physical forms, and they are also without attachment to feelings, perceptions, formative predispositions, and consciousness. They are also without attachment to the sense fields, the sensory elements, and the links of dependent origination. They are also without attachment to the [causal attributes], up to and including the factors conducive to enlightenment. They are also without attachment to [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They are also without attachment to [the attainments], up to and including all-aspect omniscience.”

“Venerable Subhūti, with regard to your comments that this mind set on all-aspect omniscience is indeed free from contaminants [F.193.a] and excluded [from the three realms], not only that follows, Venerable Subhūti, but [it follows that] the minds of ordinary persons {Dt.174} would also be free from contaminants and excluded from the three realms, owing to the emptiness of inherent existence. The minds of the śrāvakas and pratyekabuddhas, as well as the minds of the lord buddhas, would also be free from contaminants and excluded [from the three realms], owing to the