The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 45

{Ki.V: 1} Then the Blessed One said to the venerable Subhūti, “Subhūti, if bodhisattva great beings, even in their dreams, do not have thoughts of longing for the level of the śrāvakas or the level of the pratyekabuddhas, and do not think that these [levels] are advantageous‍—and if they do not actualize anything, regarding all phenomena as like a dream, and regarding them like an echo, a reflection, a mirage, and a phantom‍—these, Subhūti, should be known as the irreversible defining characteristics of an irreversible bodhisattva.

“Moreover, Subhūti, if bodhisattva great beings, even in their dreams, see the tathāgata, arhat, completely awakened Buddha teaching the Dharma with an entourage of many hundreds, an entourage of many thousands, an entourage of many hundred thousands, an entourage of many ten millions, an entourage of many billions, an entourage of many ten billions, an entourage of many trillions, or an entourage of many hundred billion trillions, and surrounded and revered by many monks, nuns, laymen, laywomen, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas‍—and if, having listened to that Dharma, [F.15.a] they are seen entering into and abiding in accordance with the Dharma, the meaning of which is to be known, and the attributes of which are to be tended, or entering into it at an appropriate time and engaging with its attributes that are to be tended‍—these, Subhūti, should also be known as the irreversible defining characteristics of an irreversible bodhisattva.

“Moreover, Subhūti, if bodhisattva great beings, even in their dreams, see the tathāgata, arhat, completely awakened Buddha, elevated in the air and teaching the Dharma to a community of monks, endowed with the thirty-two major marks of a great person, with an aureole of light extending a full arm span, demonstrating many miraculous abilities and powers, conjuring many emanations, and performing through those very emanations the deeds of the buddhas in other world systems, these, Subhūti, should also be known as the irreversible defining characteristics of an irreversible bodhisattva. {Ki.V: 2}

“Moreover, Subhūti, when bodhisattva great beings, even in their dreams, see the destruction of a town, the destruction of a city, a conflagration, or ferocious wild animals; or see their head being cut off; or, apart from that, see terrifying, unbearable, and frightening phenomena; or see suffering, discomfort, and agitation; or see those who are hungry and thirsty; or see the death of their father, the death of their mother, the death of their brother, the death of their sister, the death of their friend, or the death of their relative, if they do not grieve, are not terrified, and do not fear, and on awakening from that dream if they think, ‘Alas! These three realms are all like a dream. Once I have attained consummate buddhahood in unsurpassed, complete enlightenment, I will teach that all the phenomena of the three realms are like a dream,’ [F.15.b] then, Subhūti, this, too, should be known as the irreversible defining characteristic of an irreversible bodhisattva.

“Moreover, Subhūti, you may ask how one should know that, when irreversible bodhisattva great beings have attained consummate buddhahood in unsurpassed, complete enlightenment, in that buddhafield the three lower realms in their entirety will be completely nonexistent in all respects. When bodhisattva great beings see in their dreams beings who are denizens of the hells, or see beings of the animal realm, or beings of the world of Yama, if they then recollect such things and after recollecting them think, ‘Once I have attained consummate buddhahood in unsurpassed, complete enlightenment, I will act in such a way that in that buddhafield the three lower realms in their entirety will be completely nonexistent in all respects. Why? Because the dreaming and waking states are not two. They are indivisible,’ then, Subhūti, this, too, should be known as the irreversible defining characteristic of an irreversible bodhisattva.

“Moreover, Subhūti, when bodhisattva great beings are dreaming or awake, if a city is perceived to be on fire, and they think, ‘While I am dreaming or awake, if I do possess those aspects, marks, and signs with which irreversible bodhisattva great beings are known to be endowed, then by these truths {Ki.V: 3} and this declaration of truth may this fire that ravages the city be quelled! [F.16.a] May it cool down! May it be extinguished!’ and if [the fire] is then quelled, cools down, and is extinguished, one should know, Subhūti, that these bodhisattva great beings are prophesied to make progress to unsurpassed, complete enlightenment that is irreversible. On the other hand, Subhūti, if, consequent on that declaration of truth, the mass of fire continues to burn from house to house and continues to burn from street to street, burning some houses but not others and burning some streets, not others, then, Subhūti, these bodhisattva great beings, since the houses of some beings have burnt and those of others have not burnt, should know that the past actions of those beings who have accumulated the karma of rejecting the Dharma are being ripened in this lifetime, and it is their residue of past actions caused by their deprecation of the Dharma that is now ripening. Subhūti, these, too, are the causes and conditions for the irreversibility of bodhisattva great beings. Irreversible bodhisattva great beings should be known on account of these causes and conditions.

“Yet again, Subhūti, I will teach the aspects, marks, and signs through which irreversible bodhisattva great beings should be known. Subhūti, if some woman or man were possessed by a nonhuman spirit, bodhisattva great beings should think, ‘If I have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment, my wishes are utterly pure, and I do desire to attain consummate buddhahood in unsurpassed, complete enlightenment, then I will attain consummate buddhahood in unsurpassed, complete enlightenment. [F.16.b] The directing of my attention toward unsurpassed, complete enlightenment is utterly pure. I am without the mindset of the śrāvakas and I am without the mindset of the pratyekabuddhas. Since I am without the mindset of the śrāvakas and the pratyekabuddhas, I will attain consummate buddhahood in unsurpassed, complete enlightenment. It is not the case that I shall not attain consummate buddhahood in unsurpassed, complete enlightenment. Rather, I undoubtedly will attain consummate buddhahood in unsurpassed, complete enlightenment. There is nothing at all that all the lord buddhas, as many as reside and are alive in countless, immeasurable world systems, and the tathāgatas, arhats, completely awakened buddhas who teach the Dharma, do not know, do not see, do not comprehend, do not actualize, or with respect to which they do not attain consummate buddhahood. These lord buddhas comprehend my wish to attain consummate buddhahood in unsurpassed, complete enlightenment. If this is the case, then by this truth and by this declaration of truth may this nonhuman spirit who possesses or injures this man or woman depart!’ {Ki.V: 4} Subhūti, if that nonhuman spirit does not depart because a bodhisattva great being has spoken in that manner, then, Subhūti, one should know that this bodhisattva great being has not been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment.

“Subhūti, if that nonhuman spirit does depart because a bodhisattva great being has spoken in that manner, [F.17.a] then, Subhūti, one should know that this bodhisattva great being has been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment. Subhūti, bodhisattva great beings who possess those aspects, marks, and signs are known to be irreversible.

“Moreover, Subhūti, the evil Māra might approach owing to the truth blessing being performed by bodhisattva great beings who have not practiced the six perfections; who are without skill in means; who have not practiced the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness; and who have not entered upon the maturity of the bodhisattvas.

“Subhūti, in the case where such bodhisattva great beings have performed the truth blessing, saying, ‘By this truth and this declaration of truth through which I have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment, may that nonhuman spirit depart!’ the evil Māra will insist that that nonhuman spirit departs by whatever means. If you ask why, it is because the evil Māra is more powerful and more resplendent than that nonhuman spirit. It is through the blessing of the evil Māra that that nonhuman spirit will depart, [F.17.b] and those bodhisattva great beings will think, ‘It was through my power that that nonhuman spirit departed!’ They will not know that the nonhuman spirit actually departed through the power of Māra. On that basis, they will deride, slander, scorn, deprecate, and look down upon other bodhisattva great beings, saying, ‘I have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past to attain unsurpassed, complete enlightenment, but these others have not been prophesied to attain unsurpassed, complete enlightenment.’ Simply on that basis their pride will increase; as their pride grows they will be far removed from all-aspect omniscience. If they are far removed from the wisdom of the unsurpassed, completely awakened buddhas, {Ki.V: 5} one should know that those unskilled bodhisattvas, simply on that basis, will develop overweening pride and they will proceed to the two levels, namely the level of the śrāvakas or the level of the pratyekabuddhas. In that manner the deeds of Māra will confront those bodhisattva great beings through the blessing of truth. If they do not serve, attend upon, befriend, and respect spiritual mentors, in that state they will be fettered and bound by Māra. If you ask why, it is because they have not practiced the six perfections and they have not been favored by skill in means. Subhūti, bodhisattva great beings should know this as the deed of Māra. [B54]

“Subhūti, if you ask how the evil Māra approaches bodhisattva great beings who have not practiced the six perfections, who have not practiced the thirty-seven factors conducive to enlightenment, who have not practiced the three gateways to liberation, [F.18.a] and who have not entered into the maturity [of the bodhisattvas] in connection with the consecration of their [prophesied] name, in this regard, Subhūti, the evil Māra will approach assuming whatever guise is appropriate and say to those bodhisattva great beings, ‘Noble child, the tathāgata, arhat, completely awakened Buddha prophesies that you will attain unsurpassed, complete enlightenment. This will be your name. This will be your father’s name. This will be your mother’s name. This will be your brother’s name. This will be your sister’s name. This will be your friend’s name. This will be your minister’s name and your spiritual mentor’s name.’ He will then reveal [the names of] their parents through seven past generations, saying, ‘[You have come]471 from such and such a country, such and such a city, such and such a place, and such and such a district. You will be born in such and such a country, such and such a city, and such and such a town.’ If they are gentle by nature, he will say to them, ‘In the past, too, you were similarly gentle.’ If they are sharp [by nature], he will say to them, ‘In the past, too, you were similarly sharp.’ If they are forest dwellers, he will say to them, ‘In the past, too, you were similarly a forest dweller.’ If they are mendicants who beg for alms, if they are refuse scavengers, if they eat their daily meal in a single sitting, if they subsist only on whatever alms they obtain, if they frequent charnel grounds, if they sit in exposed places, if they sit under trees, if they remain seated [even while asleep], if they stay wherever they happen to be, if they own only three robes, or if they have few desires, if they understand the Dharma, if they are solitary, [F.18.b] if their feet are not dyed with henna, or if they are quietly spoken, then he will say to them, ‘In the past, too, you similarly were quietly spoken, and so on.’ If they are nonbelligerent, he will say to them, ‘In the past, too, you were similarly nonbelligerent.’ {Ki.V: 6} If they ask why, he will say, ‘It is because if you presently maintain such ascetic virtues, you will undoubtedly in the past also have maintained the ascetic virtues and these vows. It is impossible for you not to have done so!’

“Through such declarations of their former names and clans, and through the declaration of the ascetic virtues and vows that they now maintain, they will give rise to [certain] conceits on the basis of which the evil Māra will approach them, saying, ‘Noble child, inasmuch as you are [now] maintaining these [ascetic] virtues, you have been prophesied by the tathāgata, arhat, completely awakened Buddha to make irreversible progress toward unsurpassed, complete enlightenment.’ Alternatively, he will approach in the guise of a monk, or he will approach in the guise of a nun, or he will approach in the guise of a householder, or he will approach in the guise of a mother, or he will approach in the guise of a father, and he will say, ‘Noble child, you have been prophesied by the tathāgata, arhat, completely awakened Buddha to attain unsurpassed, complete enlightenment. If you ask why, it is because you maintain all those ascetic virtues that are associated with irreversible bodhisattva great beings.’

“Subhūti, since those bodhisattva great beings are without the aspects, marks, and signs of an irreversible bodhisattva great being that I have explained, other bodhisattva great beings should know, Subhūti, that these bodhisattva great beings are ‘blessed’ by Māra. If you ask why, Subhūti, [F.19.a] it is because if those who are indeed without the aspects, marks, and signs of an irreversible bodhisattva great being then deride, slander, scorn, look down upon, and deprecate other bodhisattva great beings, in that case, Subhūti, one should know that this is a deed of Māra associated with bodhisattva great beings who have received the name consecration.

“Subhūti, one should know that there are also other deeds of Māra associated with bodhisattva great beings who have received the name consecration. If you ask why, Subhūti, it is because in the case of bodhisattva great beings who have not practiced the six perfections, and who therefore do not understand the demonic force of the aggregates‍—that is to say, who do not understand physical forms, and who do not understand feelings, perceptions, formative predispositions, and consciousness‍—the evil Māra will prophesy them through the name consecration, saying, ‘When you have attained consummate buddhahood in unsurpassed, complete enlightenment, this will be your name!’ And in doing so he will declare the very name that that bodhisattva great being had already pondered and reflected upon. Thereupon, bodhisattva great beings who are stupid and without skill in means will think, ‘This very name that I have considered, pondered, and reflected upon in my own mind {Ki.V: 7} will be my name when I attain consummate buddhahood in unsurpassed, complete enlightenment!’ Whatever the evil Māra, or a deity of the realm of Māra, or monks who are under the charismatic influence of Māra might declare, those [bodhisattva great beings] will think, ‘The name that I have already pondered corresponds to the name that has been precisely declared by this monk, under which I am prophesied by the tathāgata, arhat, completely awakened Buddha to attain unsurpassed, complete enlightenment!’ [F.19.b]

“Then, Subhūti, if those bodhisattvas lack the aspects, marks, and signs of an irreversible bodhisattva great being that I have explained, and if, just by the declaration of the name that is prophesied, they look down upon other bodhisattva great beings, on the basis of that conceit they will be far from unsurpassed, complete enlightenment. One should know that there are two levels associated with those who lack skill in means, who are without the perfection of wisdom, are without a spiritual mentor, and captivated by the friendship of Māra‍—namely, the level of the śrāvakas and the level of the pratyekabuddhas. Either, after roaming and straying through cyclic existence again and again over an extremely long period of time, and after honoring, attending upon, and serving a spiritual mentor, they will attain consummate buddhahood in unsurpassed, complete enlightenment, dependent on this very perfection of wisdom, or, Subhūti, if bodhisattvas have repeatedly not observed and honored a spiritual mentor, and, having reincarnated, do not scorn and do not confess their former mindsets, then one should know that they will proceed to [either of] those two levels, namely the level of the śrāvakas and the level of the pratyekabuddhas. This is just as when a monk who follows the vehicle of the śrāvakas, after committing any one of the four root downfalls, ceases to be a virtuous ascetic and is no longer a son of the Ṧākyas, and even in that very lifetime would lack the fortune to attain any of the fruits of a virtuous ascetic that are included among the four fruits of a virtuous ascetic. In the same way, Subhūti, bodhisattva great beings who develop a mindset possessed of conceits, simply on the basis of that name that has been declared, [F.20.a] will on the basis of that mere declaration develop a mindset that derides, slanders, and deprecates other bodhisattvas. There is nothing more onerous than that! Subhūti, such are the subtlest of the deeds of Māra that arise through the name consecration. Subhūti, leave aside the four root downfalls. {Ki.V: 8} This development of the mindset of bodhisattvas who give rise to conceits simply on the basis of the name consecration is even more onerous than the five inexpiable crimes. One should know that this mindset is even more onerous than those [crimes].

“Moreover, Subhūti, the evil Māra might declare the virtue of isolation and approach bodhisattva great beings, saying, ‘The tathāgatas speak of the virtue of isolation.’ Subhūti, I do not teach that bodhisattva great beings should be isolated in a wilderness, a forest, or a remote place.”

“Blessed Lord, what else is the isolation of bodhisattva great beings if it is not the isolation of staying in a wilderness, a forest, or a remote place? Blessed Lord, in what way is the isolation of bodhisattva great beings different?”

“Subhūti,” replied the Blessed One, “if bodhisattva great beings are isolated from the considerations of the śrāvakas and the pratyekabuddhas, then they do not472 dwell in a wilderness, a forest, or a remote place. This, Subhūti, is the isolation that I have sanctioned for bodhisattva great beings. If they dwell day and night in accordance with this isolation, then indeed those bodhisattva great beings do dwell in isolation through the isolation of the bodhisattvas. [F.20.b] Even though bodhisattva great beings might dwell in a wilderness, a forest, or a remote place, if they dwell there tainted with the considerations of śrāvakas and pratyekabuddhas, then those bodhisattva great beings do not dwell in isolation. Even though they dwell in towns, if bodhisattva great beings are untainted by the considerations of śrāvakas and pratyekabuddhas, then those bodhisattva great beings do dwell in isolation. Subhūti, if, distinct from the sort of isolation that I have sanctioned for bodhisattva great beings, they become tainted, then, as the evil Māra teaches isolation, saying, ‘You should dwell in a wilderness, a forest, or a remote place!’ they become disturbed and, stained by the considerations that śrāvakas and pratyekabuddhas possess, they do not persevere in the perfection of wisdom, and they will not perfect all-aspect omniscience. Since they dwell in that manner and their considerations are impure, they develop a mindset that scorns other bodhisattva great beings who dwell in towns, who are endowed with pure considerations, who are untainted by the mindset of the śrāvakas, untainted by the mindset of the pratyekabuddhas, {Ki.V: 9} and untainted by other negative mindsets apart from these, and who have perfected the meditative concentrations, the aspects of liberation, the absorptions in meditative stability, and the extrasensory powers.

“On the other hand, those bodhisattvas who are without skill in means, even though they may stay in a wilderness with snakes, wild ungulates, birds, thieves, outcastes, wild beasts with fangs, and frequented by cannibal ogres, more than a hundred yojanas in extent, and spend one year there, or one hundred years, one thousand years, one hundred thousand years, ten million years, one billion years, ten billion years, [F.21.a] one trillion years, one hundred billion trillion years, or even more than that, would not understand the sort of isolation through which bodhisattva great beings genuinely stay, keeping to their higher aspirations. Instead, they would dwell in contamination with the manifold modes of the considerations that śrāvakas and pratyekabuddhas possess. Simply because they are not genuinely intent on isolation, but are attached to it, cling to it, and are fixated on it, they will not please my mind. Since they lack that isolation that I have explained for the benefit of bodhisattva great beings, they do not stay in that isolation. If you ask why, it is because they are without that isolation.

“The evil Māra will approach such persons, standing in the air above, and say, ‘Excellent, noble child, excellent! This is the unerring isolation that the tathāgatas have revealed. You should dwell in accordance with this very isolation! Thereby you will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.’ For this reason, they esteem this isolation rather than the [true] isolation, and on arriving back in town they deprecate other monks who follow the vehicle of the bodhisattvas, whose minds and considerations are pure, and who certainly possess virtuous attributes, saying, ‘Those venerables are engaging in social diversions!’ And they develop a mindset that scorns bodhisattva great beings who engage in [genuine] isolation, accusing them of indulging in social diversions and accusing them of indulging in contamination. They hold that those who [actually] do indulge in social diversions are dwelling in accordance with isolation, and set out to serve them. However, they feel pride toward those whom they should actually set out to serve. If you ask why, [F.21.b] it is because they feel pride as they imagine, ‘I am exhorted by nonhuman spirits. I am reminded by nonhuman spirits. This engagement through which I dwell is an unerring engagement. Who would consider and exhort townsfolk! Who would consider and remind townsfolk!’

“So it is that those bodhisattvas scorn other noble children who follow the vehicle of the bodhisattvas. Subhūti, those individuals are known to be outcaste bodhisattvas. They are known to be critics of [genuine] bodhisattvas. They are known to be counterfeits of a bodhisattva. They are known to be thieves of the world, with its gods, humans, and asuras. That is to say, the world with its gods, humans, and asuras knows them to be thieves assuming the guise of a virtuous ascetic. Noble sons or noble daughters who follow the vehicle of the bodhisattvas should not honor individuals of such disposition. They should not attend upon them. They should not serve them. If you ask why, Subhūti, it is because such individuals are known to be extremely conceited. {Ki.V: 10}

“If bodhisattva great beings have not forsaken all-aspect omniscience, and if they have not forsaken unsurpassed, complete enlightenment, those bodhisattva great beings through their earnest aspiration will seek to attain consummate buddhahood in unsurpassed, complete enlightenment. They will seek to act for the sake of all beings. They should not honor individuals of such [tainted] disposition. They should not attend upon them. They should not serve them. Rather, they should persevere to maintain their own purpose and they should always be disillusioned with cyclic existence. With an attitude of fear, they should dwell without being tainted by the three realms. Even toward those outcaste bodhisattvas they should develop loving kindness. Out of friendliness for them they should develop compassion, they should develop empathetic joy, and they should develop equanimity, [F.22.a] thinking, ‘By whatever means I should act so that all these faults of mine will be entirely nonexistent in all respects, and they will not arise. And even if they do arise, I should train so that they will swiftly be abandoned.’ Subhūti, one should know this as the effectiveness of the extrasensory power brought by bodhisattva great beings’ own understanding.

“Moreover, Subhūti, bodhisattva great beings of higher aspiration who seek to attain consummate buddhahood in unsurpassed, complete enlightenment should honor, attend upon, and serve spiritual mentors.”

“Blessed Lord, who are they who should be known as the spiritual mentors of bodhisattva great beings?”

“Subhūti,” replied the Blessed One, “the lord buddhas should be known as the spiritual mentors of bodhisattva great beings. Subhūti, bodhisattva great beings should be known as the spiritual mentors of bodhisattva great beings. Subhūti, śrāvakas who proclaim, teach, explain, interpret, analyze, elucidate, and genuinely reveal the six perfections should also be known as the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the six perfections should be known as the spiritual mentors of bodhisattva great beings. 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 truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.22.b] the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas should be known as the spiritual mentors of bodhisattva great beings. The real nature, the very limit of reality, and the realm of phenomena should be known as the spiritual mentors of bodhisattva great beings.

“Moreover, Subhūti, the six perfections should be known as the teachers of bodhisattva great beings. The six perfections constitute the path. The six perfections are the light. The six perfections are {Ki.V: 11} a lamp. They are intelligence, they are knowledge, and they are wisdom. The six perfections are an ally. The six perfections are a refuge. The six perfections are a lord-protector. The six perfections are a mother. The six perfections are a father.

“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 truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas and knowledge of the path [F.23.a] should be known as the teachers of bodhisattva great beings. Knowledge of the path [and so forth] constitute the path. Knowledge of the path [and so forth] are the light. Knowledge of the path [and so forth] are a lamp. They are intelligence, they are knowledge, and they are wisdom. Knowledge of the path [and so forth] are an ally. Knowledge of the path [and the foregoing attributes] are a refuge. Knowledge of the path [and so forth] are a lord-protector. Knowledge of the path [and so forth] are a mother. Knowledge of the path [and so forth] are a father.

“All-aspect omniscience causes all reincarnation through the continuity of propensities to be abandoned. If you ask why, Subhūti, it is because these thirty-seven factors conducive to enlightenment have also been the father and the mother of all lord buddhas, as many as have appeared as the tathāgatas, arhats, completely awakened buddhas of the past. Subhūti, these thirty-seven factors conducive to enlightenment will also be the father and the mother of all lord buddhas, as many as will appear as the tathāgatas, arhats, completely awakened buddhas of the future. Subhūti, these thirty-seven factors conducive to enlightenment are also the father and the mother of all lord buddhas, as many as are alive and residing at present in the world systems of the ten directions. If you ask why, Subhūti, it is because it is from them that the lord buddhas of the past, the future, and the present have appeared, [will appear, and are appearing]. Therefore, Subhūti, bodhisattva great beings who seek to attain consummate buddhahood in unsurpassed, complete enlightenment, who seek to refine the buddhafields, and who seek to bring beings to maturity should attract beings through the four attractive qualities of a bodhisattva. If you ask what are these four, they comprise generosity, pleasant speech, [F.23.b] purposeful activity, and harmony. Considering this state of affairs, Subhūti, I say that these thirty-seven factors conducive to enlightenment are the teachers, mother, father, ally, refuge, and lord-protector of bodhisattva great beings. Therefore, Subhūti, bodhisattva great beings who seek not to depend on others, who seek to continue not depending on others, who seek to cut off the doubts of all beings, who seek to refine the buddhafields, and who seek to bring beings to maturity should train in this very perfection of wisdom. If you ask why, it is in this perfection of wisdom that these attributes in which bodhisattva great beings should train are extensively revealed.”

Subhūti then asked, {Ki.V: 12} “Blessed Lord, what are the defining characteristics of the perfection of wisdom?”

The Blessed One replied, “Subhūti, like space, the perfection of wisdom has the defining characteristic of nonattachment. Subhūti, the defining characteristic of the perfection of wisdom is nonexistent. The perfection of wisdom has no defining characteristics at all.”

“Blessed Lord, might it be that all phenomena exist through that defining characteristic on the basis of which the perfection of wisdom exists?”

“Subhūti, it is so! It is so!” replied the Blessed One. “All phenomena exist through that defining characteristic on the basis of which the perfection of wisdom exists. If you ask why, Subhūti, all phenomena are naturally void. All phenomena are devoid of all phenomena. All phenomena are empty of all phenomena. For this reason, Subhūti, all phenomena exist through that defining characteristic on the basis of which the perfection of wisdom exists, [F.24.a] that is to say, owing to the defining characteristic of emptiness and the defining characteristic of voidness.”

Subhūti then asked, “Blessed Lord, if all phenomena are void of all phenomena and if all phenomena are empty of all phenomena, how could there be affliction and purification of beings? Blessed Lord, voidness is neither afflicted nor purified. Emptiness is neither afflicted nor purified. Voidness and emptiness do not attain consummate buddhahood in unsurpassed, complete enlightenment. Voidness does not apprehend anything in emptiness, and if voidness does not apprehend any being in emptiness who would attain consummate buddhahood in unsurpassed, complete enlightenment, how then, Blessed Lord, should I understand the meaning of this teaching?”

“Subhūti, do you think that beings engage in notions of ‘I’ and ‘mine’ for a long time?” asked the Blessed One.

“Blessed Lord, they do! Sugata, they do! beings do engage for a long time in notions of ‘I’ and ‘mine.’ ”

“Subhūti, do you then think that notions of ‘I’ and ‘mine’ are void and empty?” asked the Blessed One.

“Blessed Lord, they are void! Sugata, they are empty!”

“Subhūti, do you then think that beings roam and wander in cyclic existence through notions of ‘I’ and ‘mine’?”

“Blessed Lord, it is so! Sugata, it is so! beings do roam and wander in cyclic existence through notions of ‘I’ and ‘mine.’ ”

The Blessed One [F.24.b] continued, “Subhūti, it is in that manner that there is the affliction of beings. When there are no notions of ‘I’ and ‘mine’ there is no grasping. When there is no grasping, beings do not roam and wander in cyclic existence; nothing at all is afflicted in it. {Ki.V: 13} Subhūti, it is in that manner that there is purification of beings.”

”Blessed Lord, bodhisattva great beings who practice in that manner do not engage in physical forms. They do not engage in feelings, perceptions, formative predispositions, or consciousness. They do not engage in the sense fields or the sensory elements. They do not engage in the links of dependent origination. They do not engage in the perfection of generosity. They do not engage in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not engage in the emptiness of internal phenomena, and they do not engage in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not engage in the applications of mindfulness. They do not engage in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not engage in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not engage in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. They do not engage in [the goals], up to and including all-aspect omniscience. If one were to ask why, it is because nothing is apprehended, [F.25.a] including the phenomena that would be engaged in that manner, the phenomena through which they would engage, or the phenomena in which they would engage.

“Blessed Lord, bodhisattva great beings who engage in that manner cannot be overcome by the world with its gods, humans, and asuras. Blessed Lord, bodhisattva great beings who practice in that manner cannot be outshone by all the śrāvakas and pratyekabuddhas. If one were to ask why, it is because the status of the mature bodhisattvas is one that cannot be outshone, and so, Blessed Lord, bodhisattva great beings who never let up from focusing their attention on all-aspect omniscience cannot be outshone. Blessed Lord, bodhisattva great beings who practice in that manner are approaching all-aspect omniscience.”

The Blessed One then asked, “Subhūti, if all the many beings of Jambudvīpa, in their entirety, were to acquire a human body and attain consummate buddhahood in unsurpassed, complete enlightenment, and certain noble sons or noble daughters were, for the duration of their lives, to serve, respect, honor, and worship them, dedicating those roots of virtuous action to unsurpassed, complete enlightenment, do you think, Subhūti, that the merit of those noble sons or noble daughters would greatly increase on that basis?”

“Blessed Lord, it would! Sugata, it would!”

“Subhūti,” continued the Blessed One, “when noble sons or noble daughters {Ki.V: 14} teach, explain, establish, definitively establish, interpret, analyze, elucidate, and genuinely reveal this perfection of wisdom to others, [F.25.b] and practice while directing their mind to the perfection of wisdom, their merit will increase even more than that!

“Subhūti, if all the many beings [of the world realms], up to and including the world system of the great trichiliocosm, in their entirety, were to acquire a human body and attain consummate buddhahood in unsurpassed, complete enlightenment, and certain noble sons or noble daughters were, for the duration of their lives, to serve, respect, honor, and worship them, dedicating those roots of virtuous action to unsurpassed, complete enlightenment, do you think, Subhūti, that the merit of those noble sons or noble daughters would greatly increase on that basis?”

“Blessed Lord, it would! Sugata, it would!”

“Subhūti,” continued the Blessed One, “when noble sons or noble daughters teach, explain, establish, definitively establish, interpret, analyze, elucidate, and genuinely reveal this perfection of wisdom to others, and practice while directing their mind to the perfection of wisdom, their merit will increase even more than that!

“Subhūti, if all the many beings of Jambudvīpa, in their entirety, were to acquire a human body and certain noble sons or noble daughters were to establish them in the paths of the ten virtuous actions, and establish them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment, [F.26.a] dedicating those roots of virtuous action to unsurpassed, complete enlightenment, do you think, Subhūti, that the merit of those noble sons or noble daughters would greatly increase on that basis?”

“Blessed Lord, it would! Sugata, it would!”

“Subhūti,” continued the Blessed One, “when noble sons or noble daughters teach, explain, establish, definitively establish, interpret, analyze, elucidate, and genuinely reveal this perfection of wisdom to others, their merit will increase even more than that!

“Subhūti, if all the many beings [of the world realms], up to and including the world system of the great trichiliocosm, in their entirety, were to acquire a human body, and certain noble sons or noble daughters were to establish them in the paths of the ten virtuous actions, and establish them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment, and if they were to establish them in unsurpassed, complete enlightenment, dedicating those roots of virtuous action to unsurpassed, complete enlightenment, do you think, Subhūti, that the merit of those noble sons or noble daughters would greatly increase on that basis?”

“Blessed Lord, it would! Sugata, it would!”

“Subhūti,” continued the Blessed One, “when noble sons or noble daughters teach, explain, establish, definitively establish, interpret, analyze, elucidate, and genuinely reveal this perfection of wisdom to others, [F.26.b] their merit will increase even more than that!

“Subhūti, bodhisattva great beings who practice in that manner and undertake this analysis while focusing their attention with all-aspect omniscience in mind become worthy recipients of the donations of all beings. If you ask why, it is because, with the exception of the tathāgatas, arhats, completely awakened buddhas, there is no being at all who has the sort of engagement that bodhisattva great beings undertake. If you ask why, it is because when those noble children practice the perfection of wisdom, they actualize great loving kindness. When they practice the perfection of wisdom, they observe that all beings are, as it were, about to be slaughtered and they acquire great compassion. Engaging with that practice, they rejoice and manifestly rejoice, actualizing great empathetic joy. Without getting involved with those distinguishing marks, they acquire great equanimity. This, Subhūti, is the supreme light of the perfection of wisdom that bodhisattva great beings possess. Accordingly, it is the light of the perfection of generosity, and it is the light of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Even those noble children who have not yet attained all-aspect omniscience, consummate buddhahood, become worthy recipients of the donations of all beings, and they do not turn away from unsurpassed, complete enlightenment.

“Since they practice while focusing their attention with the perfection of wisdom in mind, {Ki.V: 15} they purify the donations of those patrons who give them clothing, alms, bedding, medicines, and [F.27.a] necessities, and they also approach all-aspect omniscience. So it is, Subhūti, that bodhisattva great beings who seek to use the country’s alms in a meaningful way, who seek to reveal the path to all beings, who seek to bring forth great luminosity, who seek to liberate beings imprisoned in the three realms, and who seek to develop the eye of unsurpassed wisdom in all beings should at all times and without interruption keep focusing their attention with the perfection of wisdom in mind. Even if bodhisattva great beings engage in focusing their attention with the perfection of wisdom in mind, they should give no opportunity for other mental activities to arise. By all means they should continue to persevere in focusing their attention with the perfection of wisdom in mind, without forsaking it, day and night.

“Subhūti, this is just as if a man who has not previously found a precious gem were to find a precious gem at a certain moment, and rejoice, delight, and be contented through finding that precious gem. But if immediately after finding that precious gem he were to lose it, because of that he would be sad and distressed. His attention would be constantly focused exclusively on that precious gem, at all times and without interruption, with the thought, ‘Alas! I have let go of that lovely precious gem!’ In the same way, Subhūti, bodhisattva great beings, considering it to be precious, should not part from focusing their attention with all-aspect omniscience in mind. They should not let go of that precious thing that is all-aspect omniscience, and in that way they will always have much happiness and contentment.” [F.27.b]

“Blessed Lord, if all such acts of attention are indeed without inherent existence‍—that is to say, if all acts of attention are indeed empty of inherent existence‍—how could bodhisattva great beings not part from focusing their attention with all-aspect omniscience in mind? In that parting, a bodhisattva is not apprehended, focusing of the attention is not apprehended, and all-aspect omniscience is not apprehended.”

“Subhūti,” replied the Blessed One, “if bodhisattva great beings know that all phenomena are without inherent existence‍—that they have not been made by the śrāvakas, they have not been made by the pratyekabuddhas, and they have not even been made by the lord buddhas‍—but that this reality of all phenomena, the abiding nature of reality, the maturity with respect to all phenomena, {Ki.V: 16} the real nature, the unmistaken real nature, the one and only real nature, the realm of phenomena, and the very limit of reality are established, then those bodhisattva great beings are not without the perfection of wisdom. If you ask why, Subhūti, it is because the perfection of wisdom is devoid of inherent existence. It is empty of inherent existence. In it there is no increase and there is no decrease.”

“Blessed Lord, if the perfection of wisdom is devoid of inherent existence and it is empty of inherent existence, then, Blessed Lord, how do bodhisattva great beings genuinely bring forth the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “even though bodhisattva great beings [F.28.a] genuinely bring forth the perfection of wisdom, it is without increase or decrease. The real nature is without increase or decrease. The realm of phenomena is without increase or decrease. The very limit of reality is without increase or decrease. If you ask why, it is because the perfection of wisdom is neither one nor two.

“Subhūti, great bodhisattvas who are not discouraged, cowed, afraid, terrified, or fearful when this is explained will dwell irreversibly in the expanse. One should know with certainty that these bodhisattva great beings practice the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, is it this [very] perfection of wisdom, which is emptiness, voidness, vacuity, hollowness, and essencelessness, that engages in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is there anything apprehensible apart from the perfection of wisdom that engages in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the perfection of wisdom that engages in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it emptiness that engages in emptiness?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it something other than emptiness that engages in emptiness?”

“No, Subhūti!” replied the Blessed One. [F.28.b]

“Blessed Lord, is it physical forms that engage in the perfection of wisdom? Is it feelings, perceptions, formative predispositions, and consciousness that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One. {Ki.V: 17}

“Blessed Lord, is it the sense fields, the sensory elements, and the links of dependent origination that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the perfections, all the aspects of emptiness, and the factors conducive to enlightenment that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it [the goals], up to and including all-aspect omniscience, that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the emptiness of physical forms‍—their voidness, vacuity, hollowness, essencelessness, real nature, unmistaken real nature, one and only real nature, [F.29.a] reality, realm of phenomena, abiding nature of reality, maturity with respect to all phenomena, very limit of reality, and inconceivable realm‍—that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the emptiness of feelings, perceptions, formative predispositions, and consciousness‍—their voidness, vacuity, hollowness, essencelessness, real nature, unmistaken real nature, one and only real nature, reality, realm of phenomena, abiding nature of reality, maturity with respect to all phenomena, very limit of reality, and inconceivable realm‍—that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the emptiness of the sense fields, the sensory elements, and the links of dependent origination‍—their voidness, vacuity, hollowness, essencelessness, real nature, unmistaken real nature, one and only real nature, reality, realm of phenomena, abiding nature of reality, maturity with respect to all phenomena, very limit of reality, and inconceivable realm‍—that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

“Blessed Lord, is it the emptiness of the perfections, of all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, [F.29.b] signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas {Ki.V: 18} and [the goals], up to and including all-aspect omniscience‍—their voidness, vacuity, hollowness, essencelessness, real nature, unmistaken real nature, one and only real nature, reality, realm of phenomena, abiding nature of reality, maturity with respect to all phenomena, very limit of reality, and inconceivable realm‍—that engage in the perfection of wisdom?”

“No, Subhūti!” replied the Blessed One.

Subhūti then asked, “Blessed Lord, if these attributes do not engage in the perfection of wisdom, how then, Blessed Lord, do bodhisattva great beings engage in the perfection of wisdom?”

The Blessed One asked in return, “Subhūti, do you think that you can observe the way in which bodhisattva great beings engage in the perfection of wisdom?”

“No, Blessed Lord!”

“Subhūti, do you think that anything can be apprehended that you cannot observe?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that there is anything nonapprehensible that arises [F.30.a] or ceases?” asked the Blessed One.

“No, Blessed Lord!”

“This, Subhūti,” continued the Blessed One, “is the acceptance that phenomena are nonarising, which bodhisattva great beings possess. Subhūti, bodhisattva great beings endowed with such acceptance are prophesied by the lord buddhas to attain unsurpassed, complete enlightenment. This, Subhūti, is said to be the paths of the ten powers, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. It is impossible that bodhisattva great beings who enter upon that path, practicing in that manner, striving in that manner, and endeavoring in that manner will not attain the wisdom of unsurpassed, completely awakened buddhahood‍—the supreme wisdom, the wisdom of all-aspect omniscience. If you ask why, it is because those bodhisattva great beings have accepted that phenomena are nonarising. Those attributes that they have will never decrease until they have attained consummate buddhahood in unsurpassed, complete enlightenment.”

Subhūti then asked, “Blessed Lord, is it through this nonarising nature of all phenomena that bodhisattva great beings are prophesied to attain unsurpassed, complete enlightenment?”

“No, Subhūti!” {Ki.V: 19} replied the Blessed One.

Subhūti then asked, “Blessed Lord, is it neither through arising nor through nonarising that bodhisattva great beings are prophesied to attain unsurpassed, complete enlightenment?”

“No, Subhūti!” replied the Blessed One. [F.30.b]

“Blessed Lord, if is it neither through arising, nor indeed through nonarising, that bodhisattva great beings are prophesied to attain unsurpassed, complete enlightenment, how then are bodhisattva great beings prophesied to attain unsurpassed, complete enlightenment?”

The Blessed One asked in return, “Subhūti, do you think that you can observe such phenomena that are prophesied to attain unsurpassed, complete enlightenment?”

“No, Blessed Lord! I cannot, Blessed Lord, observe those phenomena that are prophesied to attain unsurpassed, complete enlightenment. Blessed Lord, I cannot observe anyone who will attain consummate buddhahood, anything through which consummate buddhahood will be attained, or even anything that will constitute consummate buddhahood.”

“Subhūti, it is so! It is so!” replied the Blessed One. “Bodhisattva great beings who do not apprehend anything do not think, ‘I will attain consummate buddhahood. Through this consummate buddhahood will be attained. This will constitute the attainment of consummate buddhahood.’ If you ask why, Subhūti, it is because bodhisattva great beings who practice the perfection of wisdom are without all those conceptual thoughts. If you ask why, Subhūti, it is because the perfection of wisdom is nonconceptual.”