The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 36

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how should those bodhisattva great beings who are beginners train in the perfection of wisdom? How should they train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings who are beginners and wish to train in the perfection of wisdom, and who wish to train in the perfection of meditative concentration, the perfection of perseverance, {Ki.IV: 94} the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, should rely upon and venerate spiritual mentors who can confer instruction in the perfection of wisdom, and who can confer instruction in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. These [spiritual mentors] will grant them instruction in the perfection of wisdom, saying, ‘Come here, noble child! You should dedicate all the gifts you have offered to unsurpassed, complete enlightenment. Come here, noble child! You should dedicate all the ethical discipline that you have maintained, [F.305.a] all the tolerance that you have acquired, all the perseverance that you have undertaken, all the meditative concentration in which you have been absorbed, and all the wisdom that you have cultivated to unsurpassed, complete enlightenment. Noble child, you should not misconstrue unsurpassed, complete enlightenment as physical forms, and you should not misconstrue it as feelings, perceptions, formative predispositions, or consciousness! You should not misconstrue it as the sense fields, sensory elements, or links of dependent origination! Noble child, you should not misconstrue unsurpassed, complete enlightenment as the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom! Noble child, you should not misconstrue unsurpassed, complete enlightenment as the emptiness of internal phenomena, and you should not misconstrue it as the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Noble child, you should not misconstrue unsurpassed, complete enlightenment as the applications of mindfulness, and you should not misconstrue it as 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, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, [F.305.b] 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. You should not misconstrue unsurpassed, complete enlightenment as [the goals], up to and including all-aspect omniscience.

“ ‘If you ask why, when physical forms are not misconstrued, all-aspect omniscience will be attained. When feelings, perceptions, formative predispositions, and consciousness are not misconstrued, all-aspect omniscience will be attained. When the sense fields, sensory elements, and links of dependent origination are not misconstrued, all-aspect omniscience will be attained. When the perfection of generosity is not misconstrued, all-aspect omniscience will be attained. When the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are not misconstrued, all-aspect omniscience will be attained. When the emptiness of internal phenomena is not misconstrued, all-aspect omniscience will be attained. When [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are not misconstrued, all-aspect omniscience will be attained. When the applications of mindfulness are not misconstrued, all-aspect omniscience will be attained. When the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the paths are not misconstrued, all-aspect omniscience will be attained. When the truths of the noble ones, {Ki.IV: 95} [F.306.a] the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are not misconstrued, all-aspect omniscience will be attained. When [the goals], up to and including knowledge of the path, are not misconstrued, all-aspect omniscience will be attained.

“ ‘Noble child, do not generate desire for physical forms! If you ask why, O noble child, it is because physical forms are undesirable. Do not generate desire for feelings, perceptions, formative predispositions, or consciousness! If you ask why, O noble child, it is because consciousness [and so forth] are undesirable. Do not generate desire for the sense fields, sensory elements, or links of dependent origination! If you ask why, O noble child, it is because the links of dependent origination [and so forth] are undesirable. Noble child, do not generate desire for the perfection of generosity! If you ask why, O noble child, it is because the perfection of generosity is undesirable. Do not generate desire for the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom! If you ask why, O noble child, it is because the perfection of wisdom [and so forth] are undesirable. Do not generate desire for the emptiness of internal phenomena, the emptiness of external phenomena, [F.306.b] the emptiness of external and internal phenomena, or [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities! If you ask why, O noble child, it is because the emptiness of the essential nature of nonentities [and so forth] are undesirable. Do not generate desire for the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the path! If you ask why, O noble child, it is because the noble eightfold path [and so forth] are undesirable. Do not generate desire for the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, or [the goals], up to and including all-aspect omniscience! If you ask why, O noble child, it is because all-aspect omniscience [and so forth] are undesirable.

“ ‘Noble child, do not generate desire for the fruit of entering the stream to nirvāṇa! Do not generate desire for the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment! Do not generate desire for unsurpassed, complete enlightenment! If you ask why, O noble child, it is because enlightenment is undesirable. If you ask why that is the case, O noble child, it is because all phenomena are empty of essential nature.’ ”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.307.a] those bodhisattva great beings who aspire to unsurpassed, complete enlightenment, and who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, are engaged in a difficult task, inasmuch as all phenomena are empty of their own defining characteristics.”

“Subhūti, it is so! It is so,” replied the Blessed One. “Subhūti, those bodhisattva great beings who aspire to unsurpassed, complete enlightenment, and who wish to attain consummate buddhahood in unsurpassed, complete enlightenment, are engaged in a difficult task, inasmuch as all phenomena are empty of their own defining characteristics. Even so, Subhūti, having understood that all phenomena are like a magical display and dreamlike, bodhisattva great beings embark on unsurpassed, complete enlightenment. That is to say, bodhisattva great beings embark on unsurpassed, complete enlightenment {Ki.IV: 96} for the benefit, well-being, and happiness of the world. So, they set out for unsurpassed, complete enlightenment, saying, ‘Let us become a protector for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become a refuge for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become a sanctuary for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become an ally for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become an island for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become a lamp for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become a torchbearer, a beacon of light, [F.307.b] a helmsman, and a guide for the world!’ They set out for unsurpassed, complete enlightenment, saying, ‘Let us become a pathway for the world!’

“If you ask, Subhūti, how bodhisattva great beings wish to attain consummate buddhahood in unsurpassed, complete enlightenment and set out for unsurpassed, complete enlightenment for the benefit of the world, in this regard, Subhūti, all the gifts that bodhisattva great beings give are for the release of all beings from suffering. All the ethical discipline that they maintain, all the tolerance that they cultivate, all the perseverance that they undertake, all the meditative concentrations in which they are absorbed, and all the wisdom that they cultivate is for the release of all beings from suffering. It is in this way, Subhūti, that bodhisattva great beings wish to attain consummate buddhahood in unsurpassed, complete enlightenment and set out for the benefit of the world.

“If you ask, Subhūti, how bodhisattva great beings set out for the well-being of the world, in this regard, Subhūti, bodhisattva great beings release beings from the five destinies of cyclic existence and establish them in nirvāṇa, the secure ground that is without fear. It is in this way, Subhūti, that bodhisattva great beings wish to attain consummate buddhahood in unsurpassed, complete enlightenment and set out for the well-being of the world.

“If you ask, Subhūti, how bodhisattva great beings set out for the happiness of the world, [F.308.a] in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment release beings from suffering, discomfort, and disturbance, and establish them in nirvāṇa, the secure ground that is without fear. It is in this way, Subhūti, that bodhisattva great beings wish to attain consummate buddhahood in unsurpassed, complete enlightenment and set out for the happiness of the world.

“If you ask, Subhūti, how bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment act as a protector of the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment shelter beings from all modes of suffering in cyclic existence, and teach them the Dharma so that they may abandon those sufferings. Having heard the Dharma, these beings will also gradually turn toward final nirvāṇa by means of the three vehicles. It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment act as a protector of the world. [B48]

“If you ask, Subhūti, how bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment become a refuge for the world, in this regard, Subhūti, bodhisattva [F.308.b] great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment release beings with the affliction of birth, beings with the affliction of aging, beings with the affliction of sickness, beings with the affliction of death, beings with the affliction of sorrow, and beings with the affliction of lamentation, suffering, discomfort, and disturbance from those [states of] birth, aging, sickness, death sorrow, lamentation, suffering, discomfort, and disturbance, and bring them to pass into final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind. It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment act as a refuge for the world. {Ki.IV: 97}

“If you ask, Subhūti, how bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment become a sanctuary for the world, in this regard, Subhūti, bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment teach the Dharma without embracing anything. It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment become a sanctuary for the world.”

“Blessed Lord, in what manner do they not embrace anything?”

“Subhūti,” replied the Blessed One, “the nonembracing of physical forms is the nonassociation of physical forms. The nonassociation of physical forms [F.309.a] is the nonarising of physical forms. The nonarising of physical forms is the nonceasing of physical forms. The nonceasing of physical forms is the nonembracing of physical forms.

“The nonembracing of feelings, perceptions, formative predispositions, and consciousness is the nonassociation of consciousness [and so forth]. The nonassociation of consciousness [and so forth] is the nonarising of consciousness [and so forth]. The nonarising of consciousness [and so forth] is the nonceasing of consciousness [and so forth]. The nonceasing of consciousness [and so forth] is the nonembracing of consciousness [and so forth].

“The nonembracing of the sense fields, the sensory elements, the links of dependent origination, all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the goals], up to and including all-aspect omniscience, is the nonassociation of all-aspect omniscience [and so forth]. The nonassociation of all-aspect omniscience [and so forth] is the nonarising of all-aspect omniscience [and so forth]. The nonarising of all-aspect omniscience [and so forth] is the nonceasing of all-aspect omniscience [and so forth]. [F.309.b] The nonceasing of all-aspect omniscience [and so forth] is the nonembracing of all-aspect omniscience [and so forth]. It is in this way, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment teach the Dharma without embracing anything.

“If you ask, Subhūti, how bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment become an ally of the world, in this regard, Subhūti, having attained consummate buddhahood in unsurpassed, complete enlightenment, they teach the Dharma to beings as follows: The transcendence of physical forms is not physical forms. The transcendence of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and so forth]. The transcendence of the sense fields, sensory elements, and links of dependent origination is not the links of dependent origination [and so forth]. The transcendence of all the perfections is not the perfections. The transcendence of all the aspects of emptiness is not the aspects of emptiness. The transcendence of the thirty-seven factors conducive to enlightenment is not the factors conducive to enlightenment. The transcendence of the truths of the noble ones, the meditative concentrations, {Ki.IV: 98} the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, [F.310.a] great compassion, and the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas [and so forth]. The transcendence of [the goals], up to and including all-aspect omniscience, is not all-aspect omniscience [and so forth]. Subhūti, just as this applies to physical forms, so indeed it applies to all phenomena.”

“Blessed Lord, if, as you have said, it is the case that this applies to all phenomena just as it applies to physical forms, Blessed Lord, bodhisattva great beings would attain consummate buddhahood with respect to all phenomena. If one were to ask why, Blessed Lord, in the transcendence of physical forms there is no conceptual notion at all. In the transcendence of feelings, the transcendence of perceptions, the transcendence of formative predispositions, and the transcendence of consciousness there is no conceptual notion at all. In the transcendence of the sense fields, sensory elements, and links of dependent origination there is no conceptual notion at all. In the transcendence of all the perfections, all the aspects of emptiness, 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, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, there is no conceptual notion at all. In the transcendence of [the goals], up to and including all-aspect omniscience, there is no conceptual notion at all. [F.310.b] That is to say, there is no conceptual notion at all such as, ‘These are physical forms. These are feelings. These are perceptions. These are formative predispositions. This is consciousness. These are the sense fields. These are the sensory elements. These are the links of dependent origination. These are all the perfections. These are all the aspects of emptiness. These are the thirty-seven factors conducive to enlightenment. These are the truths of the noble ones. These are the meditative concentrations. These are the immeasurable attitudes. These are the formless absorptions. These are the eight aspects of liberation. These are the nine serial steps of meditative absorption. These are the gateways to liberation‍—emptiness, signlessness, and wishlessness. These are the extrasensory powers. These are the meditative stabilities. These are the dhāraṇī gateways. These are the ten powers of the tathāgatas. These are the four fearlessnesses. These are the four kinds of exact knowledge. This is great loving kindness. This is great compassion. These are the eighteen distinct qualities of the buddhas. These are [the goals], up to and including all-aspect omniscience.’ ”

“It is so, Subhūti! It is so!” replied the Blessed One. “In the transcendence of physical forms there is no conceptual notion at all. In the transcendence of feelings, the transcendence of perceptions, the transcendence of formative predispositions, and the transcendence of consciousness there is no conceptual notion at all. In the transcendence of the sense fields, sensory elements, and links of dependent origination there is no conceptual notion at all. In the transcendence of all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.311.a] the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, there is no conceptual notion at all. In the transcendence of [the goals], up to and including all-aspect omniscience, there is no conceptual notion at all. That is to say, there is no conceptual notion at all such as, ‘These are physical forms. These are feelings, perceptions, formative predispositions, and consciousness. These are the sense fields, the sensory elements, and the links of dependent origination. These are all the perfections. These are all the aspects of emptiness. These are the thirty-seven factors conducive to enlightenment. These are the truths of the noble ones. These are the meditative concentrations. These are the immeasurable attitudes. These are the formless absorptions. These are the eight aspects of liberation. These are the nine serial steps of meditative absorption. These are the gateways to liberation‍—emptiness, signlessness, and wishlessness. These are the extrasensory powers. These are the meditative stabilities. These are the dhāraṇī gateways. These are the ten powers of the tathāgatas. These are the four fearlessnesses. These are the four kinds of exact knowledge. This is great loving kindness. This is great compassion. These are the eighteen distinct qualities of the buddhas. These are [the goals], up to and including all-aspect omniscience.’

“Subhūti, [F.311.b] although they observe that those phenomena are at peace in that way, bodhisattva great beings take on the difficult thought, without being discouraged, ‘I will attain consummate buddhahood in accord with these phenomena! Then, having attained consummate buddhahood in unsurpassed, complete enlightenment in that manner, I will explain how these phenomena are peaceful and excellent!’ It is in this way, Subhūti, that bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, act as an ally of the world. {Ki.IV: 99}

“If you ask, Subhūti, how bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, become an island for the world, just as, Subhūti, islands consist of land that is totally confined by water, whether by rivers, streams, or oceans, in the same way, Subhūti, physical forms are confined by the limit of past time and the limit of future time. Feelings, perceptions, formative predispositions, and consciousness are confined by the limit of past time and the limit of future time. The sense fields, the sensory elements, and the links of dependent origination are confined by the limit of past time and the limit of future time. The perfection of generosity is confined by the limit of past time and the limit of future time. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are confined by the limit of past time and the limit of future time. The emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena are confined by the limit of past time and the limit of future time. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [F.312.a] are confined by the limit of past time and the limit of future time. The thirty-seven factors conducive to enlightenment are confined by the limit of past time and the limit of future time. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and 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, and the distinct qualities of the buddhas are confined by the limit of past time and the limit of future time. [The goals], up to and including all-aspect omniscience, are confined by the limit of past time and the limit of future time.

“Subhūti, all phenomena are confined by these delimiting phenomena, comprising the limit of past time and the limit of future time. Subhūti, that which confines all phenomena by the limit of past time and the limit of future time is peaceful; it is excellent and it is authentic. That is to say, it is [also known as] emptiness, nonapprehension, the termination of the path, the exhaustion of craving, the nonembracing [of phenomena], freedom from desire, cessation, and nirvāṇa. It is in this way, Subhūti, that bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, reveal these phenomena that are peaceful and excellent. It is in this way, Subhūti, that bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, become an island for beings. [F.312.b]

“If you ask, Subhūti, how bodhisattva great beings become a lamp for the world after having attained consummate buddhahood in unsurpassed, complete enlightenment, in this regard, Subhūti, for a long time they act as a lamp through their wisdom for the sake of beings who are trapped in the obscurity of the eggshell of ignorance and overwhelmed by darkness. They dispel the darkness of delusion, the gloom of ignorance, and the obscurity of unknowing. It is in this way, Subhūti, that bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, become a lamp for the world.

“If you ask, Subhūti, how bodhisattva great beings become a torchbearer and a beacon of light for beings after attaining consummate buddhahood in unsurpassed, complete enlightenment, in this regard, Subhūti, {Ki.IV: 100} bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, reveal to beings without error the meaning of the sūtras endowed with the six perfections, endowed with the four modes of blessing,450 and endowed with the four attractive qualities. They also encourage beings toward them, and they secure and establish them there. It is in this way, Subhūti, that bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, act as a torchbearer and beacon of light for beings.

“If you ask, Subhūti, how bodhisattva great beings become a helmsman for beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, [F.313.a] in this regard, Subhūti, bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, reveal the sole reliable path to beings who have gone astray on mistaken paths and are attached to the four modes of improper perspective,451 in order that beings might achieve purification, because it genuinely transcends sorrow and affliction, causes suffering and discomfort to subside, induces understanding of the Dharma that is endowed with awareness, and causes nirvāṇa to be actualized. It is in this way, Subhūti, that bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, become a helmsman for beings.

“If you ask, Subhūti, how bodhisattva great beings become a guide for beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, in this regard, Subhūti, bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, reveal the Dharma to the effect that physical forms neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that feelings, perceptions, formative predispositions, and consciousness neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the sense fields, the sensory elements, and the links of dependent origination neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the perfection of generosity neither arises nor ceases, and is neither afflicted nor purified. They reveal the Dharma to the effect that the perfection of ethical discipline, [F.313.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the emptiness of internal phenomena neither arises nor ceases, and is neither afflicted nor purified. They reveal the Dharma to the effect that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the applications of mindfulness neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that [the other causal attributes], up to and including the noble eightfold path, neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, {Ki.IV: 101} 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 neither arise nor cease, and are neither afflicted nor purified. They reveal the Dharma to the effect that the fruit of entering the stream to nirvāṇa neither arises nor ceases, and is neither afflicted nor purified. [F.314.a] They reveal the Dharma to the effect that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and [the other goals], up to and including unsurpassed, complete enlightenment, neither arise nor cease, and are neither afflicted nor purified. It is in this way, Subhūti, that bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, become a guide for beings.

“If you ask, Subhūti, how bodhisattva great beings become a pathway for beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, in this regard, Subhūti, bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, reveal to beings the Dharma that physical forms are of the nature of space. They reveal to beings the Dharma that feelings, perceptions, formative predispositions, and consciousness are of the nature of space. They reveal to beings the Dharma that the sense fields, the sensory elements, and the links of dependent origination are of the nature of space. They reveal to beings the Dharma that all the perfections, all the aspects of emptiness, 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, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, [F.314.b] the dhāraṇī gateways, 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 of the nature of space. They reveal to beings the Dharma that [all the goals], up to and including all-aspect omniscience, are of the nature of space.

“They reveal to beings the Dharma that the emptiness of physical forms is without movement, that is to say, it neither goes nor comes. They reveal to beings the Dharma that the emptiness of feelings, perceptions, formative predispositions, and consciousness is without movement, that is to say, it neither goes nor comes. They reveal to beings the Dharma that the emptiness of the sense fields, the sensory elements, and the links of dependent origination is without movement, that is to say, it neither goes nor comes. They reveal to beings the Dharma that the emptiness of all the perfections, all the aspects of emptiness, 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, the gateways to liberation‍—emptiness, signlessness, and 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, and the eighteen distinct qualities of the buddhas is without movement, that is to say, it neither goes nor comes. [F.315.a] They reveal to beings the Dharma that the emptiness of [all the goals], up to and including all-aspect omniscience, is without movement, that is to say, it neither goes nor comes. It is in this way, Subhūti, that bodhisattva great beings, after attaining consummate buddhahood in unsurpassed, complete enlightenment, become a pathway for beings.

“If you ask why, all phenomena are of the nature of emptiness. They do not transgress this nature. If you ask why, in emptiness going and coming are not apprehended. Subhūti, all phenomena are of the nature of signlessness. They do not transgress this nature. If you ask why, in signlessness going and coming are not apprehended. Subhūti, all phenomena are of the nature of wishlessness. They do not transgress this nature. If you ask why, in wishlessness going and coming are not apprehended. Subhūti, all phenomena are of the nature of nonconditioning. They do not transgress this nature. If you ask why, in nonconditioning going and coming are not apprehended. Subhūti, all phenomena are of the nature of nonarising and nonceasing. They do not transgress this nature. If you ask why, in nonarising and nonceasing, going and coming are not apprehended. Subhūti, all phenomena are of the nature of nonaffliction and nonpurification. They do not transgress this nature. If you ask why, in nonaffliction and nonpurification, going and coming are not apprehended. Subhūti, all phenomena are of the nature of dreams. They do not transgress this nature. If you ask why, in dreams going and coming are not apprehended. Subhūti, all phenomena are of the nature of magical displays. [F.315.b] They do not transgress this nature. If you ask why, in magical displays going and coming are not apprehended. {Ki.IV: 103} Subhūti, all phenomena are of the nature of echoes. They do not transgress this nature. If you ask why, in echoes going and coming are not apprehended. Subhūti, all phenomena are of the nature of optical aberrations. They do not transgress this nature. If you ask why, in optical aberrations going and coming are not apprehended. Subhūti, all phenomena are of the nature of reflections. They do not transgress this nature. If you ask why, in reflections going and coming are not apprehended. Subhūti, all phenomena are of the nature of mirages. They do not transgress this nature. If you ask why, in mirages going and coming are not apprehended. Subhūti, all phenomena are of the nature of the moon’s reflection in water. They do not transgress this nature. If you ask why, in the moon’s reflection in water going and coming are not apprehended. Subhūti, all phenomena are of the nature of phantom emanations. They do not transgress this nature. If you ask why, in phantom emanations going and coming are not apprehended. Subhūti, all phenomena have a nature that is limitless and boundless. They do not transgress this nature. If you ask why, in that which is limitless and boundless, going and coming are not apprehended. Subhūti, all phenomena have a nature that is without emancipation and nonemancipation. They do not transgress this nature. If you ask why, in that which is without emancipation and nonemancipation, going and coming are not apprehended. Subhūti, all phenomena have a nature that is without subtraction and addition. They do not transgress this nature. If you ask why, in that which is without subtraction and addition, going and coming are not apprehended. Subhūti, all phenomena have a nature that is without coming. [F.316.a] They do not transgress this nature. If you ask why, in that which is without coming, going and coming are not apprehended. Subhūti, all phenomena have a nature that is without acceptance and rejection. They do not transgress this nature. If you ask why, in that which is without acceptance and rejection, going and coming are not apprehended. Subhūti, all phenomena have a nature that is without conjunction, disjunction, embracing, and nonembracing. They do not transgress this nature. If you ask why, in that which is without conjunction, disjunction, embracing, and nonembracing, going and coming are not apprehended.

“Subhūti, all phenomena have a nature that is without self.452 They do not transgress this nature. If you ask why, Subhūti, in the self, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena have a nature that is without453 sentient beings, life forms, living creatures, life, individual personalities, human beings, people, actors, agents, petitioners, instigators, experiencers, knowers, or viewers. They do not transgress this nature. If you ask why, Subhūti, in viewers [and so forth], which are themselves absolutely nonexistent, how could there be going or coming?

“Subhūti, all phenomena are of the nature of permanence. They do not transgress this nature. If you ask why, Subhūti, in permanence, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of happiness, self, {Ki.IV: 104} and pleasantness. They do not transgress this nature. If you ask why, Subhūti, in pleasantness [and so forth], which are themselves absolutely nonexistent, how could there be going or coming?

“Subhūti, all phenomena are of the nature of impermanence. They [F.316.b] do not transgress this nature. If you ask why, Subhūti, in impermanence, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of suffering, nonself, and unpleasantness. They do not transgress this nature. If you ask why, Subhūti, in unpleasantness [and so forth], which are themselves absolutely nonexistent, how could there be going or coming?

“Subhūti, all phenomena are of the nature of desire. They do not transgress this nature. If you ask why, Subhūti, in the entity of desire, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of hatred. They do not transgress this nature. If you ask why, Subhūti, in the entity of hatred, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of delusion. They do not transgress this nature. If you ask why, Subhūti, in the entity of delusion, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of false views. They do not transgress this nature. If you ask why, Subhūti, in the entity of false views, which is itself absolutely nonexistent, how could there be going or coming?

“Subhūti, all phenomena are of the nature of the real nature. They do not transgress this nature. If you ask why, Subhūti, in the real nature going and coming are not apprehended. Subhūti, all phenomena are of the nature of the realm of phenomena, the very limit of reality, sameness, and the inconceivable [expanse]. They do not transgress this nature. If you ask why, Subhūti, in the inconceivable realm [and so forth], going and coming are not apprehended.

“Subhūti, all phenomena have a nature that is unmoving. [F.317.a] They do not transgress this nature. If you ask why, Subhūti, in that which is unmoving, going and coming are not apprehended.

“Subhūti, all phenomena are of the nature of physical forms. They do not transgress this nature. If you ask why, Subhūti, in physical forms, which are themselves absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of feelings, perceptions, formative predispositions, and consciousness. They do not transgress this nature. If you ask why, Subhūti, in consciousness [and so forth], which are themselves absolutely nonexistent, how could there be going or coming? {Ki.IV: 105}

“Subhūti, all phenomena are of the nature of the perfection of generosity. They do not transgress this nature. If you ask why, Subhūti, in the perfection of generosity, which is itself absolutely nonexistent, how could there be going or coming? Subhūti, all phenomena are of the nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They do not transgress this nature. If you ask why, Subhūti, in the perfection of wisdom [and so forth], which are themselves absolutely nonexistent, how could there be going or coming?

“Subhūti, all phenomena are of the nature of the emptiness of internal phenomena. They do not transgress this nature. If you ask why, Subhūti, in the emptiness of internal phenomena, which is itself absolutely not apprehended, how could there be going or coming? Subhūti, all phenomena are of the nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not transgress this nature. If you ask why, Subhūti, in the emptiness of the essential nature of nonentities [and so forth], which are themselves absolutely not apprehended, how could there be going or coming?

“Subhūti, all phenomena are of the nature of the applications of mindfulness. [F.317.b] They do not transgress this nature. If you ask why, Subhūti, in the applications of mindfulness, which are themselves absolutely not apprehended, how could there be going or coming? Subhūti, all phenomena are of the nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path. They do not transgress this nature. If you ask why, Subhūti, in the path [and those other causal attributes], which are themselves absolutely not apprehended, how could there be going or coming?

“Subhūti, all phenomena are of the nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and 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, and the distinct qualities of the buddhas, They do not transgress this nature. If you ask why, Subhūti, in the distinct qualities of the buddhas [and those other fruitional attributes], which are themselves absolutely not apprehended, how could there be going or coming?

“Subhūti, all phenomena are of the nature of the fruit of entering the stream to nirvāṇa. They do not transgress this nature. If you ask why, Subhūti, in the fruit of entering the stream to nirvāṇa, which is itself absolutely not apprehended, how could there be going or coming? Subhūti, all phenomena are of the nature of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. {Ki.IV: 106} They do not transgress this nature. If you ask why, Subhūti, [F.318.a] in individual enlightenment [and those other fruits], which are themselves absolutely not apprehended, how could there be going or coming? Subhūti, all phenomena are of the nature of unsurpassed, complete enlightenment. They do not transgress this nature. If you ask why, Subhūti, in unsurpassed, complete enlightenment, which is itself absolutely not apprehended, how could there be going or coming?”

“Blessed Lord, who will have conviction in this perfection of wisdom, which is so profound?”

“Subhūti,” replied the Blessed One, “those bodhisattva great beings who have ripened the roots of virtuous action, practicing in the presence of the lord buddhas of the past for the sake of unsurpassed, complete enlightenment, who have venerated many buddhas, and who have been accepted by a spiritual mentor will have conviction in this profound perfection of wisdom.”