The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 41

The venerable Subhūti said to the Blessed One, “Blessed Lord, irreversible bodhisattva great beings are endowed with great attributes. Blessed Lord, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes. Blessed Lord, irreversible bodhisattva great beings are endowed with unshakeable attributes.”

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, irreversible bodhisattva great beings are endowed with great attributes. Subhūti, irreversible bodhisattva great beings are endowed with incalculable and inestimable attributes. Subhūti, irreversible bodhisattva great beings are endowed with unshakeable attributes. [F.372.b] If you ask why, it is because they have acquired the infinite and limitless wisdom that is not shared in common with any śrāvakas or pratyekabuddhas. Abiding in this wisdom, irreversible bodhisattva great beings have actualized the kinds of exact knowledge‍—the kinds of exact knowledge in consequence of which they cannot succumb to any response, even when questioned by the world with its gods, humans, and asuras.”

Subhūti then requested, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas have the power to reveal, over eons numerous as the grains of sand of the river Gaṅgā, the attributes, indications, and signs on account of which irreversible bodhisattva great beings are called irreversible bodhisattva great beings, Blessed Lord, please reveal the profound states in which bodhisattva great beings, when practicing the six perfections, complete the four applications of mindfulness; in which they complete the correct exertions, the supports for miraculous ability, {Ki.IV: 164} the faculties, the powers, the branches of enlightenment, and the noble eightfold path; in which they complete the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; in which they complete the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness; in which they complete the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; [F.373.a] in which they complete the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and in which they complete [all the goals], up to and including all-aspect omniscience.”

“Excellent, Subhūti! Excellent!” replied the Blessed One. “Subhūti, it is excellent that you are thinking to ask the Tathāgata about those profound states, for the sake of irreversible bodhisattva great beings. Subhūti, this term profound is a designation of emptiness. This is a designation of signlessness, wishlessness, nonconditioning, nonarising, nonattachment, noncessation, nirvāṇa, quiescence, real nature, the very limit of reality, and the realm of phenomena. Subhūti, these designations of nirvāṇa are said to be profound states.”

“Is it a designation of nirvāṇa but not of all phenomena?”

“Subhūti,” replied the Blessed One, “the term profound is indeed a designation of all phenomena. If you ask why, Subhūti, physical forms are profound. Feelings, perceptions, formative predispositions, and consciousness are profound. Subhūti, the eyes are profound. The ears, nose, tongue, body, and [F.373.b] mental faculty are profound. Subhūti, sights are profound. Sounds, odors, tastes, tangibles, and mental phenomena are profound. Subhūti, visual consciousness is profound. Visually compounded sensory contact and feelings conditioned by visually compounded sensory contact are profound. Subhūti, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are profound. Mentally compounded sensory contact [and so forth], and feelings conditioned by mentally compounded sensory contact [and so forth], are profound. Subhūti, the earth element is profound. The water element, the fire element, the wind element, the space element, and the consciousness element are profound. Subhūti, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are profound. Subhūti, all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, {Ki.IV: 165} the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are profound. 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 profound. Subhūti, [the goals], up to and including all-aspect omniscience, are profound. Enlightenment is profound.

“Subhūti, if you ask how physical forms are profound; how feelings, perceptions, formative predispositions, and consciousness are profound; how the sense fields, the sensory elements, and the links of dependent origination are profound; how all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are profound; how [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are profound; how [the goals], up to and including all-aspect omniscience, are profound; and how enlightenment is profound, physical forms are as profound as the real nature of physical forms. Feelings, perceptions, formative predispositions, and consciousness are as profound as the real nature of consciousness [and so forth]. The sense fields, [F.374.a] sensory elements, and links of dependent origination are as profound as the real nature of the links of dependent origination [and so forth]. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are as profound as the real nature of the thirty-seven factors conducive to enlightenment [and so forth]. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are as profound as the real nature of the dhāraṇī gateways [and so forth]. 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 as profound as the real nature of the distinct qualities of the buddhas [and so forth]. [The goals], up to and including all-aspect omniscience, are as profound as the real nature of all-aspect omniscience [and so forth]. Enlightenment is as profound as the real nature of enlightenment.”

“Blessed Lord, how is the real nature of physical forms? Blessed Lord, how is the real nature of feelings, perceptions, formative predispositions, and consciousness? Blessed Lord, how is the real nature of the sense fields, sensory elements, and links of dependent origination? Blessed Lord, how is the real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment? Blessed Lord, how is the real nature of [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas? Blessed Lord, how is the real nature of [the goals], up to and including all-aspect omniscience? Blessed Lord, how is the real nature of enlightenment?”

“Subhūti,” replied the Blessed One, “in the real nature of physical forms there are indeed no physical forms, [F.374.b] nor is there any real nature other than physical forms‍—such is the real nature of physical forms. Subhūti, in the real nature of feelings, perceptions, formative predispositions, and consciousness there is indeed no consciousness [and so forth], nor is there any real nature other than consciousness [and so forth]‍—such is the real nature of consciousness [and so forth]. Subhūti, in the real nature of the sense fields, sensory elements, and links of dependent origination there are indeed no links of dependent origination [and so forth], nor is there any real nature other than the links of dependent origination [and so forth]‍—such is the real nature of the links of dependent origination [and so forth]. Subhūti, in the real nature of all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment there are indeed no factors conducive to enlightenment [and so forth], nor is there any real nature other than the factors conducive to enlightenment [and so forth]‍—such is the real nature of the factors conducive to enlightenment [and so forth]. In the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, there are indeed no formless absorptions [and so forth], nor is there any real nature other than the formless absorptions [and so forth]‍—such is the real nature of the formless absorptions [and so forth]. In the real nature of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness, there is indeed no emptiness, signlessness, and wishlessness [and so forth], nor is there any real nature other than emptiness, signlessness, and wishlessness [and so forth]‍—such is the real nature of emptiness, signlessness, and wishlessness [and so forth]. In the real nature of 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, there are indeed no distinct qualities of the buddhas [and so forth], nor is there any real nature other than the distinct qualities of the buddhas [and so forth]‍— [F.375.a] such is the real nature of the distinct qualities of the buddhas [and so forth]. Subhūti, in the real nature of [the goals], up to and including all-aspect omniscience, there is indeed no all-aspect omniscience [and so forth], nor is there any real nature other than all-aspect omniscience [and so forth]‍—such is the real nature of all-aspect omniscience [and so forth]. Subhūti, in the real nature of enlightenment, there is indeed no enlightenment, nor is there any real nature other than enlightenment‍—such is the real nature of enlightenment.” {Ki.IV: 166}

“Blessed Lord, how wonderful it is that by such a subtle method irreversible bodhisattva great beings have indeed turned away from physical forms, and have also pointed toward nirvāṇa! They have indeed turned away from feelings, perceptions, formative predispositions, and consciousness, and have also pointed toward nirvāṇa! They have indeed turned away from the sense fields, sensory elements, and links of dependent origination, and have also pointed toward nirvāṇa! They have indeed turned away from all the perfections, all the aspects of emptiness, and the factors conducive to enlightenment, and have also pointed toward nirvāṇa! They have indeed turned away from [the fruitional attributes], up to and including the distinct qualities of the buddhas, and have also pointed toward nirvāṇa! They have indeed turned away from all grasping for phenomena that are mundane, supramundane, common, uncommon, contaminated, and uncontaminated, and have also pointed toward nirvāṇa!”

“Subhūti,” replied the Blessed One, “bodhisattva great beings should themselves dwell in accordance with the teachings as they are revealed in the perfection of wisdom. If, with regard to these profound states associated with the perfection of wisdom, they think, evaluate, and reflect that they themselves should train in accordance with the teachings as they are revealed in the perfection of wisdom, then, Subhūti, those bodhisattva great beings who practice, reflect, investigate, persevere, and make efforts in accordance with the teachings as they are revealed in the perfection of wisdom, [F.375.b] and who strive in accordance with the teachings as they are revealed in the perfection of wisdom, will acquire through a single setting of the mind on enlightenment roots of virtuous action that are incalculable, immeasurable, and inestimable. If they can spurn cyclic existence for immeasurable eons, it goes without saying that they will practice the perfection of wisdom without adulteration and maintain the directing of their mind toward enlightenment.

“Subhūti, just as if a man with thoughts that are preoccupied with desire might have arranged to meet up with an attractive, beautiful, and good-looking woman, but that woman is restrained by another and unable to leave the house, with what, do you think, Subhūti, would the thoughts of that man be concerned?”

“Blessed Lord, the thoughts of that man would be concerned with the woman. He would think, ‘My woman is such and such! She should come and then I would stay with her and sport with her!’ ”

“Subhūti, how many such thoughts will that man have over a day or night?” asked the Blessed One.

“There will be many! Sugata, there will be many! The thoughts of that man over a day or night will be extremely many.” {Ki.IV: 167}

“Subhūti,” continued the Blessed One, “as many as the thoughts that man has over a day or night, for so many eons will bodhisattva great beings spurn cyclic existence and turn their backs on it. If bodhisattva great beings train, investigate, and reflect in accordance with the teachings as they are revealed in this profound perfection of wisdom, and if they spurn by all means those faults by which they would turn away from unsurpassed, complete enlightenment, and persevere in that manner, then, Subhūti, those bodhisattva great beings who strive in this endeavor, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, [F.376.a] will in a single day acquire roots of virtuous action such that those accrued by having filled world systems numerous as the grains of sand of the river Gaṅgā [with gifts] could not come anywhere near even a hundredth part of their residue of the roots of virtuous action, and could not come anywhere near even a thousandth part, a hundred thousandth part, or any fraction, number, comparison, or material part.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they offer gifts to the Three Precious Jewels‍—namely to the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha‍—over eons as numerous as the grains of sand of the river Gaṅgā, do you think, Subhūti, that the merits of those bodhisattva great beings would on that basis increase manifold?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold! They would be immeasurable, inestimable, inconceivable, and incomparable!”

“Subhūti,” continued the Blessed One, “if there are bodhisattva great beings who persevere in accordance with the teachings as they are revealed in this profound perfection of wisdom, their merits will increase manifold even more than the former. If you ask why, the way of bodhisattva great beings is the way by which consummate buddhahood is attained in unsurpassed, complete enlightenment. [B52]

“Subhūti, when bodhisattva great beings who lack the perfection of wisdom offer donations, over eons equal in number to the grains of sand of the river Gaṅgā, to those who have entered the stream to nirvāṇa, and when they offer donations to those who are destined for only one more rebirth, to those who are no longer subject to rebirth, to arhats and pratyekabuddhas, and to the tathāgatas, arhats, completely awakened buddhas, do you think, Subhūti, [F.376.b] that the merits of those bodhisattva great beings would increase manifold on that basis?” {Ki.IV: 168}

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

The Blessed One continued, “When any noble son or noble daughter perseveres in accordance with the teachings as they are revealed in this profound perfection of wisdom, their merits will increase manifold even more than the former. If you ask why, it is because the bodhisattva great beings who practice this perfection of wisdom transcend the levels of the śrāvakas and the pratyekabuddhas, and after entering upon the maturity of the bodhisattvas, they will attain consummate buddhahood in unsurpassed, complete enlightenment.

“Subhūti, when certain bodhisattva great beings, lacking the perfection of wisdom, and living for eons equal in number to the grains of sand of the river Gaṅgā, offer generosity, maintain ethical discipline, practice tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, do you think that their merits would increase manifold on that basis?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One, “when any noble son or noble daughter, abiding in this perfection of wisdom, for just a few days offers generosity, maintains ethical discipline, practices tolerance, cultivates perseverance, becomes absorbed in meditative concentration, and cultivates wisdom, their merits will increase manifold even more than the former. If you ask why, Subhūti, it is because this perfection of wisdom is the mother of bodhisattva great beings. That is to say, this perfection of wisdom generates bodhisattva great beings. Abiding in this perfection of wisdom, bodhisattva great beings bring all phenomena to completion. [F.377.a]

“Subhūti, when bodhisattva great beings, lacking the perfection of wisdom, and remaining for eons equal in number to the grains of sand of the river Gaṅgā, offer the gift of the Dharma, do you think that the merits of those noble sons or noble daughters would increase manifold on that basis?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One, “when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this perfection of wisdom, for just a few days offers the gift of the Dharma, their merits will increase manifold even more on that basis than the former. If you ask why, Subhūti, it is because bodhisattva great beings who lack the perfection of wisdom also lack all-aspect omniscience. {Ki.IV: 169} Subhūti, bodhisattva great beings who do not lack the perfection of wisdom do not lack all-aspect omniscience.

“So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should not lack the perfection of wisdom.

“Subhūti, when bodhisattva great beings, who lack the perfection of wisdom, abiding for eons equal in number to the grains of sand of the river Gaṅgā, persevere with 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, [F.377.b] signlessness, and wishlessness, do you think, Subhūti, that the merits of those noble sons or noble daughters would increase manifoldly on that basis?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One, “when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, for just a few days perseveres with 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 four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, signlessness, and wishlessness, their merits will increase manifold even more on that basis than the former. If you ask why, there is no circumstance and no occasion in which bodhisattva great beings who do not lack the perfection of wisdom will turn away from all-aspect omniscience. That would be impossible! On the other hand, Subhūti, it is possible that bodhisattva great beings who lack the perfection of wisdom might turn away from all-aspect omniscience. So it is, Subhūti, that bodhisattva great beings should not lack the perfection of wisdom. {Ki.IV: 170}

“Subhūti, when bodhisattva great beings who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the river Gaṅgā, dedicate material gifts, the gift of the Dharma, and the modes of attention associated with meditative seclusion to unsurpassed, complete enlightenment, [F.378.a] do you think that the respective merits of those noble sons or noble daughters would increase manifold on that basis?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One, “when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, for just a few days dedicates those material gifts, that gift of the Dharma, and those modes of attention associated with meditative seclusion to unsurpassed, complete enlightenment, then the merits of those noble sons or noble daughters would increase manifold more than the former. If you ask why, it is because this dedication of the perfection of wisdom is supreme among dedications. The dedication that lacks the perfection of wisdom is no dedication. So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should be skilled in the dedication of the perfection of wisdom.

“Subhūti, when certain noble sons or noble daughters who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the river Gaṅgā, rejoice in all the roots of virtuous action of the lord buddhas of the past, future, and present, along with their monastic communities of śrāvakas, and dedicate these [roots] toward unsurpassed, complete enlightenment, do you think that the merits of those noble sons or noble daughters would increase manifold on this basis?”

“Blessed Lord, they would be manifold! Sugata, they would be manifold!”

“Subhūti,” continued the Blessed One, “when any noble son or noble daughter, abiding in accordance with the teachings as they are revealed in this profound perfection of wisdom, dedicates the roots of virtuous action of just a few days toward unsurpassed, complete enlightenment, the merit of that noble son or noble daughter would increase manifold more than those. [F.378.b] If you ask why, Subhūti, the perfection of wisdom precedes all dedications. So it is, Subhūti, that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should be skilled in the dedication of the perfection of wisdom.”

“Blessed Lord, since the Blessed One has said that phenomena that are not subject to conditioning are imaginary, how {Ki.IV: 171} could the merit of those noble sons or noble daughters increase manifold, more than the former? Blessed Lord, that which is not subject to conditioning cannot generate the authentic view or even enter into the maturity [of the bodhisattvas]! Nor can it attain the fruit of entering the stream to nirvāṇa, or attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship [and so forth], up to and including the attainment of consummate buddhahood in unsurpassed, complete enlightenment.”

“Subhūti, it is so! It is so!” replied the Blessed One. “That which is not subject to conditioning cannot generate the authentic view or even enter into the maturity [of the bodhisattvas]! Nor can it attain the fruit of entering the stream to nirvāṇa, or attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship [and so forth], up to and including the attainment of consummate buddhahood in unsurpassed, complete enlightenment. In this case, Subhūti, those gifts of bodhisattva great beings who practice the perfection of wisdom are not subject to conditioning‍—they are declared to be just empty, they are declared to be just hollow, they are declared to be just void, and they are declared to be essenceless. If you ask why, Subhūti, it is because bodhisattva great beings have thoroughly trained in the emptiness of internal phenomena. They have thoroughly trained in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, these bodhisattva great beings dwell in those aspects of emptiness. [F.379.a] Insofar as they discern phenomena that are not subject to conditioning, bodhisattva great beings will not lack the perfection of wisdom. Insofar as bodhisattva great beings do not lack the perfection of wisdom, their incalculable, inestimable, and immeasurable merits will increase.”

“Blessed Lord, what are the distinctions and what are the differences between the incalculable, the inestimable, and the immeasurable?”

“Subhūti,” replied the Blessed One, “the term incalculable suggests that the number of conditioned elements and unconditioned elements cannot be approximated. Subhūti, the term inestimable suggests that the extent of past, future, and present phenomena cannot be apprehended. Subhūti, the term immeasurable suggests that which cannot be evaluated.”

“Blessed Lord, is there a reason why physical forms are incalculable, inestimable, and immeasurable, and why feelings, perceptions, formative predispositions, and consciousness are also incalculable, inestimable, and immeasurable?” {Ki.IV: 172}

“Subhūti,” replied the Blessed One, “there is indeed a reason why physical forms are incalculable, inestimable, and immeasurable, and why feelings, perceptions, formative predispositions, and consciousness are also incalculable, inestimable, and immeasurable.”

“Blessed Lord, why then are physical forms incalculable, inestimable, and immeasurable? Why are feelings, perceptions, formative predispositions, and consciousness also incalculable, inestimable and immeasurable?”

“Subhūti,” replied the Blessed One, “insofar as physical forms are empty, they are incalculable, inestimable, and immeasurable. Insofar as feelings, perceptions, formative predispositions, and consciousness are empty, they are also incalculable, inestimable, and immeasurable.” [F.379.b]

“Blessed Lord, is it only physical forms that are empty, and is it only feelings, perceptions, formative predispositions, and consciousness that are empty, or are all phenomena not empty?”

“Subhūti, do you think that I have not explained all phenomena to be empty?” replied the Blessed One.

“Blessed Lord, the Tathāgata has taught that all phenomena are empty. That which is just empty is inexhaustible. Thus it is also incalculable, it is also inestimable, and it is also immeasurable. Blessed Lord, no number is apprehended, no estimate is apprehended, and no measure is apprehended. So it is, Blessed Lord, that no difference between these phenomena is apprehended, whether in meaning or in enunciation.”

“Subhūti, it is so! It is so!” replied the Blessed One. “No difference between these phenomena is apprehended, whether in meaning or in enunciation. Subhūti, the terms inexhaustible, immeasurable, empty, signless, wishless, unconditioned, nonarising, unattached, nonceasing, and nirvāṇa are expressions used by the Tathāgata that issue from their inexpressibility. It is explained that these terms, from inexhaustible to nirvāṇa, make manifest the teaching of the tathāgatas.”

“Blessed Lord, how wonderful it is that the reality of all phenomena has been revealed by the tathāgatas, although this reality is inexpressible! As I understand the meaning of the teachings given by the Blessed One, all phenomena, Blessed Lord, are inexpressible.” {Ki.IV: 173} [F.380.a]

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, all phenomena are inexpressible. Subhūti, the inexpressibility of all phenomena is emptiness. In emptiness, nothing at all is expressed, and emptiness cannot be expressed.”

“Blessed Lord, can an object that is inexpressible increase or decrease?”

“No, Subhūti!” replied the Blessed One. “An object that is inexpressible neither increases nor decreases.”

“Blessed Lord, if an object that is inexpressible neither increases nor decreases, then, Blessed Lord, the perfection of generosity would neither increase nor decrease. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom would neither increase nor decrease. The four applications of mindfulness would neither increase nor decrease. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path would neither increase nor decrease. 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, and the meditative stabilities of emptiness, signlessness, and wishlessness would neither increase nor decrease. The extrasensory powers, the meditative stabilities, and the dhāraṇī gateways would neither increase nor decrease. [F.380.b] 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 would neither increase nor decrease. Blessed Lord, if that were the case, the six perfections would be nonexistent. [The attributes], up to and including the eighteen distinct qualities of the buddhas, would be nonexistent. If all phenomena were nonexistent, all-aspect omniscience would also be nonexistent. If all-aspect omniscience were nonexistent, who would attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, an object that is inexpressible neither increases nor decreases. Subhūti, if bodhisattva great beings who are skilled in means practice the perfection of wisdom, cultivate the perfection of wisdom, and persevere in the perfection of wisdom, they do not think, ‘I am enhanced by the perfection of wisdom. I am enhanced by the perfection of meditative concentration. I am enhanced by the perfection of perseverance. I am enhanced by the perfection of tolerance. I am enhanced by the perfection of ethical discipline. I am enhanced by the perfection of generosity.’ On the other hand, they do think, ‘This perfection of generosity is merely a name. {Ki.IV: 174} These perfections of ethical discipline, tolerance, perseverance, meditative concentration, and wisdom are merely names.’ When they practice the perfection of generosity, they dedicate their attention, their setting of the mind on enlightenment, and their roots of virtuous action to unsurpassed, complete enlightenment, and they make this dedication definitively, in accordance with unsurpassed, complete enlightenment.” [F.381.a]

“Blessed Lord, what is the nature of unsurpassed, complete enlightenment?”

“Subhūti, the real nature of all phenomena is unsurpassed, complete enlightenment,” replied the Blessed One.

“Blessed Lord, of what is the real nature unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “the real nature of physical forms is unsurpassed, complete enlightenment. The real nature of feelings, perceptions, formative predispositions, and consciousness is unsurpassed, complete enlightenment. The real nature of the sense fields, sensory elements, and links of dependent origination is unsurpassed, complete enlightenment. The real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment is unsurpassed, complete enlightenment. The real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways is unsurpassed, complete enlightenment. The real nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas is unsurpassed, complete enlightenment. The real nature of [the goals], up to and including all-aspect omniscience, is unsurpassed, complete enlightenment. The real nature of nirvāṇa is unsurpassed, complete enlightenment. That [real nature] neither increases nor decreases. [F.381.b]

“Subhūti, in the case of bodhisattva great beings who constantly and uninterruptedly act without lacking the perfection of wisdom, they do not observe anything that increases or decreases. So it is, Subhūti, that an inexpressible object is without increase or decrease. Thus, Subhūti, the perfection of generosity is without increase or decrease. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also without increase or decrease. The emptiness of internal phenomena is also without increase or decrease. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also without increase or decrease. The applications of mindfulness are also without increase or decrease. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are also without increase or decrease. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are also without increase or decrease. 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 also without increase or decrease. So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom by way of nonincrease and nondecrease.”

“Blessed Lord, do bodhisattva great beings [F.382.a] attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, or else do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment? Blessed Lord, if bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, {Ki.IV: 175} then the initial setting of the mind on enlightenment would not be associated with the final setting of the mind on enlightenment, nor would the final setting of the mind on enlightenment be associated with the initial setting of the mind on enlightenment. Blessed Lord, if in that manner the phenomena constituting mind and its mental states are not in association, how will the roots of virtuous action be accumulated? Without accumulating the roots of virtuous action, it is impossible to attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Subhūti,” replied the Blessed One, “in order that you may understand this matter, I will teach an example, since some learned persons understand the meaning that is explained by means of an example. Subhūti, in the case of a burning oil lamp, the wick will be burnt out, but will it be burnt out by the touch of the first flame or will it be burnt out by the touch of the final flame?”

“Blessed Lord, the wick will not be burnt out by the touch of the first flame, nor will it be burnt out without depending on the first flame. Blessed Lord, the wick will not be burnt out by the touch of the last flame, nor will it be burnt out without depending on the final flame.”

“Well then, Subhūti, do you think that that wick will be burnt out?” asked the Blessed One. [F.382.b]

“Blessed Lord, it will be burnt out! Sugata, it will be burnt out!”

“Subhūti, in the same way bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment by means of the initial setting of the mind on enlightenment, nor do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment independent of the initial setting of the mind on enlightenment. Bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment by means of the final setting of the mind on enlightenment, nor do bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment independent of the final setting of the mind on enlightenment. And yet, it is not the case that bodhisattva great beings do not attain consummate buddhahood in unsurpassed, complete enlightenment. In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, starting from the time when they first set their minds on enlightenment, they will perfect the ten levels and thereafter attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Blessed Lord, what are the ten levels by perfecting which bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “after perfecting (1) the level of bright insight, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. [F.383.a] After perfecting (2) the level of the spiritual family, (3) the eighth-lowest level, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of no attachment, and (7) the level of [an arhat’s] spiritual achievement, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. {Ki.IV: 176} After perfecting (8) the level of the pratyekabuddhas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. After perfecting (9) the level of the bodhisattvas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. After perfecting (10) the level of the buddhas, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment. Bodhisattva great beings who train in those ten levels will not attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their initial setting of the mind on enlightenment. They will not attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their final setting of the mind on enlightenment. And yet, they will indeed attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Blessed Lord, in this way bodhisattva great beings will not attain consummate buddhahood in unsurpassed, complete enlightenment through their initial setting of the mind on enlightenment, [F.383.b] nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their initial setting of the mind on enlightenment; and bodhisattva great beings will not attain consummate buddhahood in unsurpassed, complete enlightenment through their final setting of the mind on enlightenment, nor will they attain consummate buddhahood in unsurpassed, complete enlightenment independent of their final setting of the mind on enlightenment. And yet, Blessed Lord, they will still attain consummate buddhahood in unsurpassed, complete enlightenment. That is profound dependent origination!”

“Subhūti, do you think that thoughts that have ceased will arise again?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that thoughts that have arisen have the characteristic of cessation?” asked the Blessed One.

“Blessed Lord, they do have the characteristic of cessation. Sugata, they do have the characteristic of cessation!”

“Subhūti, do you think that that which has the characteristic of cessation will cease to be so?” asked the Blessed One.

“No, Blessed Lord!”

“Will it dwell definitively, just like the real nature?” asked the Blessed One.

“Blessed Lord, it will dwell definitively, just like the real nature.” {Ki.IV: 177}

The Blessed One then asked, “Subhūti, [F.384.a] if it dwells definitively, just like the real nature, will it not become a permanent state?”464

“It would not, Blessed Lord!”

“Subhūti, do you think that the real nature is profound?” asked the Blessed One.

“Blessed Lord, it is profound.”

“Subhūti, do you think that the mind is also the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that the mind is other than the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Is the real nature present in the mind?” asked the Blessed One.

“No, Blessed Lord!”

“Is the mind present in the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Does the real nature observe the real nature?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that those who practice in that manner are practicing the perfection of wisdom?” asked the Blessed One.

“Blessed Lord, those who practice in that manner do practice the perfection of wisdom.”

“Subhūti, what do you think it is that those who practice in that manner are practicing?” asked the Blessed One.

“Blessed Lord, those who practice in that manner do not practice anything at all. If you ask why, Blessed Lord, it is because bodhisattva great beings who practice the perfection of wisdom and dwell in the real nature do not indulge in habitual thoughts, and they do not experience them. If one were to ask why, Blessed Lord, [F.384.b] the real nature is not habituated to anything at all‍—it is not habituated at all, even to itself.”

“Subhūti, in what do bodhisattva great beings who practice the perfection of wisdom actually engage?” asked the Blessed One.

“They engage in ultimate reality where dualistic habitual thoughts are nonexistent.”

“Subhūti, do you think that those who engage in ultimate reality engage in habitual thoughts or do they engage in conceptual images?” asked the Blessed One.

“They do not, Blessed Lord!”

“Subhūti, do you think that they have annihilated the perception of conceptual images?” asked the Blessed One. {Ki.IV: 178}

“No, Blessed Lord!”

The Blessed One then asked, “How then do bodhisattva great beings accordingly annihilate the perception of conceptual images?”465

“Blessed Lord, bodhisattva great beings who practice the perfection of wisdom do not apply themselves, wondering whether they should annihilate conceptual images, or whether they should annihilate nonconceptual images. Blessed Lord, bodhisattva great beings who practice the perfection of wisdom do not attain consummate buddhahood in unsurpassed, complete enlightenment without having perfected 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. Blessed Lord, it is the skill in means of bodhisattva great beings through which they do not make anything at all into an entity, and through which they do not make anything at all into a nonentity. [F.385.a] If one were to ask why, Blessed Lord, it is because bodhisattva great beings, in order that the intrinsic defining characteristics of all phenomena might be known as emptiness, dwell in that emptiness of intrinsic defining characteristics. If they then become absorbed in the three meditative stabilities for the sake of beings, and bring beings to maturity through these meditative stabilities, how, Blessed Lord, do those bodhisattva great beings become absorbed in the three meditative stabilities and bring beings to maturity through those meditative stabilities?”

The Blessed One replied, “In this regard, Subhūti, bodhisattva great beings dwell in the three meditative stabilities and they establish in emptiness those beings who indulge in the perception of discriminating thoughts. They establish in signlessness those beings who indulge in conceptual images. They unite in wishlessness those beings who indulge in aspirations. So it is, Subhūti, that bodhisattva great beings practice the perfection of wisdom, dwell in the three meditative stabilities, and bring beings to maturity.”