The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 58
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Chapter 58
Moreover, Subhūti, bodhisattva great beings become absorbed in the first meditative concentration. They become absorbed in the second meditative concentration. They become absorbed in the third meditative concentration. They become absorbed in the fourth meditative concentration. They become absorbed in the immeasurable attitudes and the formless absorptions, but they do not hold on to the maturation of these [meditative concentrations and so forth]. If you ask why, it is because they possess skill in means. Through this skill in means, they know that those meditative concentrations, immeasurable attitudes, and formless absorptions are empty of their own defining characteristics, {Ki.V: 148} and they know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being.
“Moreover, Subhūti, bodhisattva great beings who possess skill in means, commencing from the time when they first begin to set their mind on enlightenment, practice the path of renunciation through insight and cultivation, but they do not attain the fruit of entering the stream to nirvāṇa. They do not attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. They do not attain individual enlightenment. If you ask why, it is because they know that all phenomena are empty of their own defining characteristics and they know that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Practicing those factors conducive to enlightenment, they transcend the level of the śrāvakas and the level of the pratyekabuddhas. This, Subhūti, is the acceptance that phenomena are nonarising, which bodhisattva great beings have.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they become absorbed in the eight aspects of liberation, [F.153.a] and they become absorbed in the nine serial steps of meditative absorption, but they do not attain the fruit of entering the stream to nirvāṇa. They do not attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. If you ask why, it is because they know that all phenomena are empty of their own defining characteristics, they know that all phenomena are nonexistent and unoriginated, they know that all phenomena are unconsummated, and they know that all phenomena are not brought into being.
“Moreover, Subhūti, bodhisattva great beings master the ten powers of the tathāgatas, they master the four fearlessnesses {Ki.V: 149} and the four kinds of exact knowledge, they master the eighteen distinct qualities of the buddhas, and they master great loving kindness and great compassion, but they never attain all-aspect omniscience until they have refined the buddhafields and brought beings to maturity. It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom.”
“Blessed Lord, bodhisattva great beings who practice such profound attributes but do not hold on to their maturation are of supreme intelligence!”
“Subhūti, it is so! It is so,” replied the Blessed One. “Bodhisattva great beings who practice such profound attributes but do not hold on to their maturation are of supreme intelligence. If you ask why, Subhūti, it is because bodhisattva great beings do not stir from the essential nature.”
“Blessed Lord, from what essential nature do they not stir?”
“They do not stir from nonentity,” replied the Blessed One. [F.153.b] “Subhūti, with regard to that which you asked, namely, ‘From what essential nature they do not stir?’ they do not stir from the essential nature of physical forms. They do not stir from the essential nature of feelings, perceptions, formative predispositions, or consciousness. They do not stir from the essential nature of the sense fields, the sensory elements, or the links of dependent origination. They do not stir from the essential nature of the perfection of generosity. They do not stir from the essential nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They do not stir from the essential nature of the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena. They do not stir from the essential nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not stir from the essential nature of the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They do not stir from the essential nature of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They do not stir from the essential nature of the truths of the noble ones. They do not stir from the essential nature of the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness. {Ki.V: 150} They do not stir from the essential nature of the eight aspects of liberation, the nine serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They do not stir from the essential nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They do not stir from the essential nature of great loving kindness and great compassion. If you ask why, Subhūti, it is because the essential nature of these attributes is nonentity. Nonentities cannot attain consummate buddhahood through nonentities.”
“Blessed Lord, can nonentities attain consummate buddhahood through entities?”
“No, Subhūti!” [F.154.a] replied the Blessed One.
“In that case, can entities attain consummate buddhahood through nonentities?”
“No, Subhūti!” replied the Blessed One.
“In that case, can entities attain consummate buddhahood through entities?”
“No, Subhūti!” replied the Blessed One.
“No, Subhūti!” replied the Blessed One.
“In that case, Blessed Lord, if nonentities do not attain clear realization through entities, if entities do not attain clear realization through nonentities, if entities do not attain clear realization through entities, and if nonentities do not attain clear realization through nonentities, would that not mean, Blessed Lord, that there is no attainment, that there is no clear realization, that not one of these alternatives applies?”
“Clear realization is not such that it can be actualized through these four alternatives—existence, nonexistence, both, and neither,” replied the Blessed One.
“Clear realization is such that there are neither entities nor nonentities. In it there are no conceptual elaborations, so clear realization is without conceptual elaborations and free from conceptual elaborations,” replied the Blessed One.
“Blessed Lord, what are the conceptual elaborations that bodhisattva great beings might have?”
The Blessed One replied, “The notions that physical forms are permanent or that they are impermanent are conceptual elaborations that bodhisattva great beings might have. The notions that feelings, perceptions, formative predispositions, and consciousness [F.154.b] are permanent or that they are impermanent are conceptual elaborations that bodhisattva great beings might have. The notions that physical forms are imbued with happiness or that they are imbued with suffering are conceptual elaborations that bodhisattva great beings might have. The notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or that they are imbued with suffering are conceptual elaborations that bodhisattva great beings might have. The notions that physical forms are with self or that they are without self are conceptual elaborations that bodhisattva great beings might have. The notions that feelings, perceptions, formative predispositions, and consciousness are with self or that they are without self are conceptual elaborations that bodhisattva great beings might have. The notions that physical forms are at peace or that they are not at peace are conceptual elaborations that bodhisattva great beings might have. The notions that feelings, perceptions, formative predispositions, and consciousness are at peace or that they are not at peace are conceptual elaborations that bodhisattva great beings might have. The notions that physical forms are comprehensible or that they are not comprehensible are conceptual elaborations that bodhisattva great beings might have. {Ki.V: 151} The notions that feelings, perceptions, formative predispositions, and consciousness are comprehensible or that they are not comprehensible are conceptual elaborations that bodhisattva great beings might have.
“The notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or that they are impermanent, that they imbued with happiness or that they are imbued with suffering, that they are with self or that they are without self, that they are at peace or that they are not at peace, and that they are comprehensible or that they are not comprehensible are conceptual elaborations that bodhisattva great beings might have.
“The notion that suffering is comprehensible is a conceptual elaboration that bodhisattva great beings might have. The notion that the origin [of suffering] is to be renounced is a conceptual elaboration that bodhisattva great beings might have. The notion that the cessation [of suffering] is to be actualized and the notion that the path is to be cultivated are conceptual elaborations that bodhisattva great beings might have. [F.155.a]
“The notion that the six perfections are to be practiced is a conceptual elaboration that bodhisattva great beings might have. The notion that the emptiness of internal phenomena is to be cultivated is a conceptual elaboration that bodhisattva great beings might have. The notion that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are to be cultivated is a conceptual elaboration that bodhisattva great beings might have. The notion that the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path are to be cultivated is a conceptual elaboration that bodhisattva great beings might have. The notion that 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are to be cultivated is a conceptual elaboration that bodhisattva great beings might have.
“The notion that the fruit of entering the stream to nirvāṇa is to be known, observed, and transcended is a conceptual elaboration that bodhisattva great beings might have. The notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are to be known, observed, and transcended is a conceptual elaboration that bodhisattva great beings might have. The notion that the ten bodhisattva levels are to be perfected is a conceptual elaboration that bodhisattva great beings might have. The notion that one enters into the maturity of the bodhisattvas is a conceptual elaboration that bodhisattva great beings might have. The notion that the buddhafields are to be refined and the notion that beings are to be brought to maturity are conceptual elaborations that bodhisattva great beings might have. [F.155.b] The notions that the ten powers of the tathāgatas are to be developed, that the four fearlessnesses are to be developed, that the four kinds of exact knowledge are to be developed, that great loving kindness and great compassion are to be developed, and that the eighteen distinct qualities of the buddhas are to be developed are conceptual elaborations that bodhisattva great beings might have.
“The notion that all-aspect omniscience is to be attained is a conceptual elaboration that bodhisattva great beings might have. The notion that all afflicted mental states associated with reincarnation through the continuity of propensities are to be abandoned is a conceptual elaboration that bodhisattva great beings might have.
“Therefore, when bodhisattva great beings practice the perfection of wisdom, they are without conceptual elaboration and do not conceptually elaborate the notions that physical forms are permanent or impermanent. They are without conceptual elaboration and do not conceptually elaborate the notions that [physical forms] are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible. They are without conceptual elaboration and do not conceptually elaborate the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent. They are without conceptual elaboration and do not conceptually elaborate the notions that these are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible.
“They are without conceptual elaboration and do not conceptually elaborate the notions that the sense fields, the sensory elements, and the links of dependent origination are permanent or impermanent, that they are imbued with happiness or suffering, {Ki.V: 152} that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible. They are without conceptual elaboration and do not conceptually elaborate the notions that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are permanent or impermanent, that they are imbued with happiness or suffering, that they are with self or without self, that they are at peace or not at peace, or that they are comprehensible or not comprehensible. [F.156.a]
“They are without conceptual elaboration and do not conceptually elaborate the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are to be cultivated.
“They are without conceptual elaboration and do not conceptually elaborate the notion that the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are to be known, observed, and transcended. They are without conceptual elaboration and do not conceptually elaborate the notion that the ten bodhisattva levels are to be perfected. They are without conceptual elaboration and do not conceptually elaborate the notion that the maturity of the bodhisattvas is to be entered. They are without conceptual elaboration and do not conceptually elaborate the notions that the buddhafields are to be refined and that beings are to be brought to maturity. They are without conceptual elaboration and do not conceptually elaborate the notion that the ten powers of the tathāgatas, the four fearlessnesses, and the four kinds of exact knowledge are to be developed. They are without conceptual elaboration and do not conceptually elaborate the notion that great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are to be developed. They are without conceptual elaboration and do not conceptually elaborate the notion that all-aspect omniscience is to be attained. They are without conceptual elaboration and do not conceptually elaborate the notion that all afflicted mental states associated with reincarnation through the continuity of propensities are to be abandoned.
“If you ask why, the essential nature does not conceptually elaborate the essential nature. Nor do nonentities conceptually elaborate nonentities, and apart from the essential nature and nonentities, there is nothing else at all that would give rise to conceptual elaboration or that would be conceptually elaborated. Therefore, Subhūti, physical forms are free from conceptual elaboration. Feelings, perceptions, formative predispositions, and consciousness are free from conceptual elaboration. The sense fields, the sensory elements, and the links of dependent origination [F.156.b] are free from conceptual elaboration. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are free from conceptual elaboration. 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 free from conceptual elaboration. The fruit of entering the stream to nirvāṇa is free from conceptual elaboration. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are free from conceptual elaboration. Individual enlightenment is free from conceptual elaboration. The bodhisattva levels are free from conceptual elaboration. The maturity of the bodhisattvas is free from conceptual elaboration. The buddhafields to be refined and the beings that are to be brought to maturity are free from conceptual elaboration. The ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct attributes of the buddhas are free from conceptual elaboration. All-aspect omniscience is free from conceptual elaboration. The abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities is free from conceptual elaboration. It is in this way, Subhūti, that bodhisattva great beings should practice the perfection of wisdom that is without conceptual elaboration.
“Subhūti, it is indeed the case that physical forms have no essential nature. Feelings, perceptions, formative predispositions, and consciousness have no essential nature. The sense fields, the sensory elements, and the links of dependent origination have no essential nature. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment have no essential nature. 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 have no essential nature. [F.157.a] The fruit of entering the stream to nirvāṇa has no essential nature. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship have no essential nature. Individual enlightenment has no essential nature. The bodhisattva levels have no essential nature. The maturity of the bodhisattvas has no essential nature. The buddhafields to be refined and the beings that are to be brought to maturity have no essential nature. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas have no essential nature. All-aspect omniscience has no essential nature.
“That which has no essential nature is without conceptual elaboration. Therefore, Subhūti, physical forms, feelings, perceptions, formative predispositions, and consciousness are without conceptual elaboration. The sense fields, the sensory elements, and the links of dependent origination are without conceptual elaboration. {Ki.V: 153} All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are without conceptual elaboration. 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 without conceptual elaboration. The fruit of entering the stream to nirvāṇa is without conceptual elaboration. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship are without conceptual elaboration. Individual enlightenment is without conceptual elaboration. The bodhisattva levels are without conceptual elaboration. The maturity of the bodhisattvas is without conceptual elaboration. The buddhafields to be refined and the beings that are to be brought to maturity are without conceptual elaboration. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are without conceptual elaboration. All-aspect omniscience is without conceptual elaboration. Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they enter a bodhisattva’s full maturity.” [F.157.b]
“Blessed Lord, if the essential nature is not apprehended with respect to anything at all, by what do bodhisattva great beings enter a bodhisattva’s full maturity—the pathway of the śrāvakas or the pathway of the pratyekabuddhas?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings do not enter a bodhisattva’s full maturity through the path of the śrāvakas. They do not enter a bodhisattva’s full maturity through the path of the pratyekabuddhas. Bodhisattva great beings do not enter a bodhisattva’s full maturity through the path of the completely awakened buddhas. Rather, Subhūti, it is the case that bodhisattva great beings, having trained in all pathways, then enter a bodhisattva’s full maturity. Just as an arhat of the eighth level, having trained in all attributes, enters into the authentic maturity appropriate for an arhat, and never attains the fruit of arhatship until the fruitional path has been accomplished, in the same way, Subhūti, bodhisattva great beings also accomplish all paths and then enter a bodhisattva’s full maturity. They will never attain all-aspect omniscience until they have attained the vajra-like meditative stability. Immediately after attaining that meditative stability, they will attain all-aspect omniscience through the wisdom of a single instant.”
“Blessed Lord, if bodhisattva great beings enter a bodhisattva’s full maturity after perfecting all pathways, is it the case, Blessed Lord, that the pathway of arhats on the eighth level is indeed one distinct path, that the pathway of those destined for only one more rebirth is another, that the pathway of those no longer subject to rebirth is another, that the pathway of those entering arhatship is another, that the pathway of arhats is another, that the pathway of pratyekabuddhas is another, and that the pathway of the tathāgatas, arhats, completely awakened buddhas is another? Blessed Lord, if these pathways are distinct from one another, how do bodhisattva great beings perfect all pathways and enter a bodhisattva’s full maturity? {Ki.V: 154} Blessed Lord, if bodhisattva great beings perfect all pathways, do those bodhisattva great beings not become arhats of the eighth level after accomplishing the pathway of the eighth level? Do they not become one entering the stream to nirvāṇa after accomplishing the pathway of insight? Do they not become one entering into the fruit of being destined for only one more rebirth after accomplishing the pathway of cultivation? [F.158.a] Do they not become one entering the fruit of no longer being subject to rebirth, or do they not become one established in the fruit of no longer being subject to rebirth? Do they not enter into arhatship, or do they not become arhats? Having accomplished the pathway of the pratyekabuddhas, do they not become pratyekabuddhas? Blessed Lord, after becoming arhats of the eighth level, there would be no opportunity for bodhisattva great beings to enter a bodhisattva’s full maturity. That would be impossible! It is also impossible that they could attain all-aspect omniscience without having entered into the maturity of the bodhisattvas. And after attaining the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment, it is impossible that they could enter a bodhisattva’s full maturity. If it is not possible to attain all-aspect omniscience without having entered into the maturity of the bodhisattvas, in that case, Blessed Lord, how should one understand that bodhisattva great beings [F.158.b] perfect all pathways and enter a bodhisattva’s full maturity? How do they attain all-aspect omniscience, having entered into the maturity of the bodhisattvas, and how do they abandon all afflicted mental states associated with reincarnation through the continuity of propensities?”
“Subhūti, it is so! It is so,” replied the Blessed One. “There is no opportunity for bodhisattva great beings, on becoming arhats of the eighth level, or after attaining the fruit of entering the stream to nirvāṇa, or attaining the fruit of being destined for only one more rebirth, or attaining the fruit of no longer being subject to rebirth, or attaining arhatship, or attaining individual enlightenment, to enter a bodhisattva’s full maturity. That would be impossible! It is also impossible that bodhisattva great beings could attain all-aspect omniscience without having entered into the maturity of the bodhisattvas. And yet, Subhūti, it is the case that when bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, practice the six perfections, they transcend eight levels through their cognition and insight. If you ask what are these eight, they comprise (1) the level of bright insight, (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, (7) the level of an arhat’s spiritual achievement, and (8) the level of the pratyekabuddhas. After transcending these eight levels that have been described through their cognition and insight, they then enter a bodhisattva’s full maturity by means of understanding the path. Having entered into the maturity of the bodhisattvas, {Ki.V: 155} they then abandon all afflicted mental states associated with reincarnation through the continuity of propensities by means of the wisdom of all-aspect omniscience.
“In this regard, Subhūti, the wisdom [and renunciation] of an arhat of the eighth level are indeed within what bodhisattva great beings accept. The wisdom and renunciation of one entering the stream to nirvāṇa are also within what bodhisattva great beings accept. [F.159.a] The wisdom and renunciation of one destined for only one more rebirth are also within what bodhisattva great beings accept. The wisdom and renunciation of one no longer subject to rebirth are also within what bodhisattva great beings accept. The wisdom and renunciation of an arhat are also within what bodhisattva great beings accept. The wisdom and renunciation of a pratyekabuddha are also within what bodhisattva great beings accept. In this way, having perfected the paths of the śrāvakas and the pratyekabuddhas, bodhisattva great beings enter a bodhisattva’s full maturity by means of the wisdom of knowledge of the path. Having entered into the maturity of the bodhisattvas, by means of all-aspect omniscience they abandon all afflicted mental states associated with reincarnation through the continuity of propensities. So it is, Subhūti, that bodhisattva great beings, after perfecting all paths, then attain consummate buddhahood in unsurpassed, complete enlightenment, and fruitfully sustain all beings.” [B63]
“Blessed Lord, what is the pathway of knowledge of the path, distinct from the pathway of the śrāvakas, the pathway of the pratyekabuddhas, and the pathway of the buddhas?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings should achieve the pure knowledge of the path. In this regard, the pure knowledge of the path is as follows: Bodhisattva great beings should attain consummate buddhahood with respect to those aspects, marks, and signs that express the path. Having attained consummate buddhahood, [F.159.b] they should by all means proclaim, reveal, explain, make known, and establish them for the sake of others, so that others might understand them and be disciplined. To that end, in order to make them become known, like an echo, bodhisattva great beings should communicate in and acquire all the languages and symbols that are understood in the world system of the great trichiliocosm.
“For this reason, Subhūti, bodhisattva great beings should perfect all paths. Having perfected all paths, they should be aware of the mindsets of all beings. That is to say, they should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads the denizens of the hells to the hells, and thereby they should indeed avert beings from the path of the denizens of the hells. They should also avert them from its causal basis, and they should also avert them from its result. {Ki.V: 156}
“They should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads the beings of the animal realm to be born in the animal realm, and thereby they should indeed avert beings from the path of the animal realm. They should also avert them from its causal basis, and they should also avert them from its result.
“They should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads the beings of the world of Yama to the world of Yama, and thereby they should indeed avert beings from the path of the world of Yama. They should also avert them from its causal basis, and they should also avert them from its result.
“They should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads to the domains of kinnaras, mahoragas, nāgas, yakṣas, humans, gods, and Brahma divinities. They should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads to the gods of Ābhāsvara,509 the gods of Śubhakṛtsna, the gods of Bṛhatphala, the beings of the realm of nonperception, the gods of Avṛha, the gods of Atapa, the gods of Sudṛśa, the gods of Sudarśana, [F.160.a] and the gods of Akaniṣṭha. They should know the path, they should know the causal basis [of the path], and they should know the result [of the path] that leads to the gods of the sphere of infinite space, the gods of the sphere of infinite consciousness, the gods of the sphere of nothing-at-all, and the gods of the sphere of neither perception nor nonperception.
“They should know the four applications of mindfulness, and they should know the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They should know the four truths of the noble ones, and they should know the three gateways of liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption. They should know the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion.
“They should establish in the fruit of entering the stream to nirvāṇa those who are to be established in the fruit of entering the stream to nirvāṇa. They should establish in the fruit of being destined for only one more rebirth those who are to be established in the fruit of being destined for only one more rebirth. They should establish in the fruit of no longer being subject to rebirth those who are to be established in the fruit of no longer being subject to rebirth. They should establish in arhatship those who are to be established in arhatship. They should establish in individual enlightenment those who are to be established in individual enlightenment. They should establish in enlightenment those who are to be established in enlightenment. {Ki.V: 157} This, Subhūti, is knowledge of the path that bodhisattva great beings have.
“Having trained in these attributes, bodhisattva great beings [F.160.b] enter into the mindsets of beings, and having entered into the mindsets of beings, they accordingly teach the Dharma in such a way that it does not become fruitless. If you ask why, it is because they have fully understood the faculties of others. They know the paths and nonpaths of beings, their deaths, and also their rebirths. Subhūti, bodhisattva great beings should practice the perfection of wisdom in that manner. In this perfection of wisdom there is nothing at all that is not subsumed, including the factors conducive to enlightenment in which bodhisattva great beings should train, those in which śrāvakas should train, and those in which pratyekabuddhas should train.”
“Blessed Lord, if the factors that are conducive to enlightenment and all those attributes that constitute enlightenment are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and their sole defining characteristic is that they are without defining characteristics, how do bodhisattva great beings nurture enlightenment? Blessed Lord, phenomena that are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and with the sole defining characteristic that they are without defining characteristics cannot bring about or destroy anything at all, Blessed Lord, just as space does not bring about or destroy anything at all; in the same way, Blessed Lord, phenomena that are empty of their own defining characteristics cannot nurture or starve anything at all.”
“Subhūti, it is so! It is so,” replied the Blessed One. “Phenomena that are empty of their own defining characteristics do not bring about or destroy anything at all. Subhūti, for the sake of those beings who do not know that phenomena are empty of their own defining characteristics, [F.161.a] it is explained that these factors conducive to enlightenment do lead to the attaining of enlightenment. However, Subhūti, all these phenomena [mentioned in] the Dharma and the Vinaya, comprising physical forms; comprising feelings, perceptions, formative predispositions, and consciousness; comprising the sense fields, the sensory elements, and the links of dependent origination; comprising the perfection of generosity; comprising the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; comprising the emptiness of internal phenomena; comprising the emptiness of external phenomena; comprising the emptiness of external and internal phenomena, which comprise [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; comprising the first meditative concentration; comprising the second meditative concentration, the third meditative concentration, and the fourth meditative concentration; comprising loving kindness; comprising absorptions in compassion, empathetic joy, {Ki.V: 158} and equanimity; comprising absorption in the sphere of infinite space; comprising absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception; comprising the applications of mindfulness; comprising the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; comprising the truths of the noble ones, the three gateways of liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the meditative stabilities, and the dhāraṇī gateways; comprising the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion; [F.161.b] and comprising [the goals], up to and including all-aspect omniscience, are neither conjoined nor disjoined, immaterial, invisible, unimpeded, and their sole defining characteristic is that they are without defining characteristics. These are just expressed in mundane conventional terms in order that beings might grasp them, but that is not the case in ultimate [truth].
“Bodhisattva great beings should train in all these through their cognition and insight. Having trained through definitive cognition and insight, there are some attributes that they should actualize, and some that they should not actualize. In this regard, if you ask which attributes bodhisattva great beings should actualize, having trained in them, and which attributes they should not actualize, they should not actualize the attributes of the śrāvakas and pratyekabuddhas, having trained in them through cognition and insight. On the other hand, they should actualize all attributes in all respects through the wisdom of all-aspect omniscience. Subhūti, it is in this way that bodhisattva great beings should train in the perfection of wisdom that constitutes the Dharma and Vinaya of the noble ones.”
“The Blessed One speaks of the ‘Dharma and Vinaya of the noble ones.’510 What is the extent of the Dharma and Vinaya of the noble ones?”
“In this regard, Subhūti,” replied the Blessed One, “śrāvakas, pratyekabuddhas, bodhisattva great beings, and the tathāgatas, arhats, completely awakened buddhas neither have desire, nor are they without it. They neither have hatred, nor are they without it. They neither have delusion, nor are they without it. They neither have false views about perishable composites, nor are they without them. They neither have hesitation, nor are they without it. They neither have moral and ascetic supremacy, nor are they without them. They neither have attachment or malice for the realm of desire, nor are they without them. [F.162.a] They neither have attachment for the realms of form and formlessness, nor are they without it. They neither have ignorance, nor are they without it. They neither have pride {Ki.V: 159} or mental agitation, nor are they without them. They neither have the first meditative concentration, nor are they without it. They neither have the second meditative concentration, nor are they without it. They neither have the third meditative concentration, nor are they without it. They neither have the fourth meditative concentration, nor are they without it. They neither have loving kindness, nor are they without it. They neither have compassion, nor are they without it. They neither have empathetic joy, nor are they without it. They neither have equanimity, nor are they without it. They neither have absorption in the sphere of infinite space, nor are they without it. They neither have absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception, nor are they without them. They neither have the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, nor are they without them. They neither have the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, nor are they without them. They neither have the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion, [F.162.b] nor are they without them. They neither have the conditioned elements and the unconditioned elements, nor are they without them. It is for this reason that they are called the noble ones. The expression Dharma and Vinaya of the noble ones denotes their Dharma and Vinaya.
“If you ask why, it is because all these phenomena are immaterial, invisible, unimpeded, and they have the sole defining characteristic that they are without defining characteristics. This means that they are immaterial, neither conjoined with the immaterial nor disjoined from it. They are invisible, neither conjoined with the invisible nor disjoined from it. They are unimpeded, neither conjoined with the unimpeded nor disjoined from it. They are without defining characteristics, neither conjoined with the absence of defining characteristics nor disjoined from it. This, Subhūti, is the transcendence of the immaterial, of the invisible, of the unimpeded, and of the sole defining characteristic that phenomena are without defining characteristics, which bodhisattva great beings have. Bodhisattva great beings should train in it. When they have trained in it, they do not apprehend the defining characteristic of anything at all.”
Subhūti then asked, “In that case, Blessed Lord, if they do not train in the defining characteristics of physical forms; if they do not train in the defining characteristics of feelings, perceptions, formative predispositions, and consciousness; if they do not train in the defining characteristics of the sense fields, the sensory elements, and the links of dependent origination; {Ki.V: 160} if they do not train in the defining characteristics of the perfection of generosity; if they do not train in the defining characteristics of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; if they do not train in the defining characteristics of the emptiness of internal phenomena; if they do not train in the defining characteristics of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; [F.163.a] if they do not train in the defining characteristics of the first meditative concentration; if they do not train in the defining characteristics of the second meditative concentration, the third meditative concentration, and the fourth meditative concentration; if they do not train in the defining characteristics of great loving kindness; if they do not train in the defining characteristics of great compassion, great empathetic joy, and great equanimity; if they do not train in the defining characteristics of absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception; if they do not train in the defining characteristics of the applications of mindfulness; if they do not train in the defining characteristics of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; if they do not train in the defining characteristics of the meditative stabilities of emptiness, signlessness, and wishlessness, the aspects of liberation, the serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; if they do not train in the defining characteristics of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; if they do not train in the defining characteristics of great loving kindness; if they do not train in the defining characteristics of great compassion; if they do not train in the defining characteristics of the noble truth of suffering; if they do not train in the defining characteristics of the truths of the noble ones of the origin of suffering, the cessation [of suffering], and the path; if they do not train in the defining characteristics of the links of dependent origination in their forward and reversed operation; and if they do not train in the defining characteristics of the conditioned elements; if they do not train in the defining characteristics of the unconditioned elements— [F.163.b] Blessed Lord, if they do not train in the defining characteristics of all these phenomena, how then, Blessed Lord, do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, without511 having trained in the defining characteristics of all phenomena and in the defining characteristics of formative predispositions? If they do not transcend the levels of the śrāvakas and pratyekabuddhas, how do they enter a bodhisattva’s full maturity? If they do not enter a bodhisattva’s full maturity, how do they attain all-aspect omniscience? If they do not attain all-aspect omniscience, how do they turn the wheel of the Dharma? If they do not turn the wheel of the Dharma, how will they liberate beings from cyclic existence by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle?” {Ki.V: 161}
“Subhūti,” replied the Blessed One, “if there were any phenomena with defining characteristics, bodhisattva great beings would train in those defining characteristics; however, all phenomena are without defining characteristics—immaterial, invisible, unimpeded, and with the sole defining characteristic that they are without defining characteristics. Therefore, bodhisattva great beings should indeed not train in defining characteristics. Nor should they train in the absence of defining characteristics. If you ask why, it is not the case that formerly phenomena had no defining characteristics and later did have defining characteristics. Subhūti, these phenomena even formerly were without defining characteristics, and right now they are also without defining characteristics. It is for this reason that bodhisattva great beings should not train in defining characteristics, nor should they train in the absence of defining characteristics. If you ask why, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, this expanse without defining characteristics continues to dwell in that manner.” [F.164.a]
“Blessed Lord, if all phenomena are in that manner without defining characteristics, and there is neither difference nor identity with respect to defining characteristics, how could the perfection of wisdom that bodhisattva great beings have be cultivated? Blessed Lord, without having cultivated the perfection of wisdom, bodhisattva great beings cannot transcend the level of the śrāvakas or the level of the pratyekabuddhas. Without having transcended the level of the śrāvakas and the level of the pratyekabuddhas, bodhisattva great beings cannot enter a bodhisattva’s full maturity. Without having entered into the maturity of the bodhisattvas, great bodhisattva beings cannot accept that phenomena are nonarising. Without having accepted that phenomena are nonarising, they cannot achieve the extrasensory powers. Without having achieved the extrasensory powers of the bodhisattvas, they cannot refine the buddhafields and bring beings to maturity. Without having refined the buddhafields and brought beings to maturity, they cannot attain all-aspect omniscience. Without having attained all-aspect omniscience, they cannot turn the wheel of the Dharma. Without having turned the wheel of the Dharma, they cannot establish beings in the fruit of entering the stream to nirvāṇa, and they cannot establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or in arhatship. They cannot establish them in individual enlightenment. They cannot establish them in unsurpassed, complete enlightenment. They cannot establish beings in the foundation of meritorious deeds that originates from generosity. They cannot establish them in the foundation of meritorious deeds that originates from ethical discipline or in the foundation of meritorious deeds that originates from cultivation.” [F.164.b]
“Subhūti, it is so! It is so,” replied the Blessed One. “Subhūti, all phenomena are without defining characteristics, and there is neither difference nor identity with respect to defining characteristics.” {Ki.V: 162}
“If in that manner all phenomena are without defining characteristics, how will the perfection of wisdom be cultivated?”
“Bodhisattva great beings’ cultivation of the perfection of wisdom is without either difference or identity in terms of defining characteristics,” replied the Blessed One. “Subhūti, bodhisattva great beings’ cultivation of the perfection of wisdom is a cultivation without defining characteristics.”
“How is the cultivation of the perfection of wisdom a cultivation without defining characteristics?”
“The cultivation of the breaking down of all phenomena constitutes the cultivation of the perfection of wisdom,” replied the Blessed One.
“Blessed Lord, how does the cultivation of the breaking down of all phenomena constitute the cultivation of the perfection of wisdom?”
The Blessed One replied, “The cultivation of the breaking down of physical forms is the cultivation of the perfection of wisdom. The cultivation of the breaking down of feelings, perceptions, formative predispositions, and consciousness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the eyes is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the ears, the nose, [F.165.a] the tongue, the body, and the mental faculty is the cultivation of the perfection of wisdom. The cultivation of the breaking down of sights is the cultivation of the perfection of wisdom. The cultivation of the breaking down of sounds, odors, tastes, tangibles, and mental phenomena is the cultivation of the perfection of wisdom. The cultivation of the breaking down of visual consciousness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of visually compounded sensory contact is the cultivation of the perfection of wisdom. The cultivation of the breaking down of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact is the cultivation of the perfection of wisdom. The cultivation of the breaking down of feelings conditioned by visually compounded sensory contact is the cultivation of the perfection of wisdom. The cultivation of the breaking down of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the earth element is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the water element, the fire element, the wind element, the space element, and the consciousness element is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the links of dependent origination is the cultivation of the perfection of wisdom. The cultivation of the breaking down of ignorance is the cultivation of the perfection of wisdom. The cultivation of the breaking down of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death is the cultivation of the perfection of wisdom. The cultivation of the breaking down of phenomena to be adopted is the cultivation of the perfection of wisdom. The cultivation of the breaking down of phenomena to be forsaken is the cultivation of the perfection of wisdom. {Ki.V: 163} [F.165.b]
“The cultivation of the breaking down of the first meditative concentration is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the second meditative concentration, the third meditative concentration, and the fourth meditative concentration is the cultivation of the perfection of wisdom. The cultivation of the breaking down of loving kindness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of compassion, empathetic joy, and equanimity is the cultivation of the perfection of wisdom. The cultivation of the breaking down of absorption in the sphere of infinite space is the cultivation of the perfection of wisdom. The cultivation of the breaking down of absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the recollection of the Buddha is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the perception of impermanence is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of nonentities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, [F.166.a] the perception of knowers, and the perception of viewers is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the perception of permanence is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the perception of happiness, the perception of attractiveness, and the perception of self is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the applications of mindfulness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is the cultivation of the perfection of wisdom. The cultivation of the breaking down of emptiness, signlessness, and wishlessness is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the eight aspects of liberation and the nine serial steps of meditative absorption is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the meditative stability endowed with ideation and scrutiny, and the meditative stability devoid of both ideation and scrutiny, is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the noble truth of suffering is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], and the noble truth of the path is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and knowledge of the path is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the knowledge of the extinction of contaminants is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the knowledge that contaminants will not arise again, {Ki.V: 164} the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, [F.166.b] the knowledge that is masterful, and the knowledge that is semantic is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the perfection of generosity is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the emptiness of internal phenomena is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the emptiness of external phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the six extrasensory powers is the cultivation of the perfection of wisdom. The cultivation of the breaking down of all the meditative stabilities is the cultivation of the perfection of wisdom. The cultivation of the breaking down of all the dhāraṇī gateways is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is the cultivation of the perfection of wisdom. The cultivation of the breaking down of great loving kindness and great compassion is the cultivation of the perfection of wisdom.
“The cultivation of the breaking down of the fruit of entering the stream to nirvāṇa is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship is the cultivation of the perfection of wisdom. The cultivation of the breaking down of individual enlightenment is the cultivation of the perfection of wisdom. [F.167.a] The cultivation of the breaking down of [the goals], up to and including all-aspect omniscience, is the cultivation of the perfection of wisdom. The cultivation of the breaking down of the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities is the cultivation of the perfection of wisdom.”
Subhūti then asked, “Blessed Lord, how is the cultivation of the breaking down of physical forms the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of feelings, perceptions, formative predispositions, and consciousness the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the sense fields, the sensory elements, and the links of dependent origination the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of phenomena to be adopted and phenomena to be forsaken the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down of the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down of the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down of the perception of impermanence, the perception of suffering, [F.167.b] the perception of nonself, the perception of unattractiveness, the perception of nonentities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down of the thirty-seven factors conducive to enlightenment the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic the cultivation of the perfection of wisdom? [F.168.a]
“How is the cultivation of the breaking down of all the perfections and all the aspects of emptiness the cultivation of the perfection of wisdom? How is the cultivation of the breaking down of the six extrasensory powers, all the meditative stabilities, all 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, great loving kindness, and great compassion the cultivation of the perfection of wisdom?
“How is the cultivation of the breaking down of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, {Ki.V: 165} the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and [the goals], up to and including all-aspect omniscience, [the cultivation of the perfection of wisdom]? And how is the cultivation of the breaking down of the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities the cultivation of the perfection of wisdom?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not cultivate the notion that physical forms are entities. They do not cultivate the notion that feelings, perceptions, formative predispositions, and consciousness are entities. They do not cultivate the notion that the sense fields, the sensory elements, and the links of dependent origination are entities. They do not cultivate the notion that phenomena to be adopted and phenomena to be forsaken are entities. They do not cultivate the notion that the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception are entities. [F.168.b] They do not cultivate the notion that the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body are entities. They do not cultivate the notion that the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of nonentities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers are entities. They do not cultivate the notion that the perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self are entities. They do not cultivate the notion that the factors conducive to enlightenment are entities. They do not cultivate the notion that the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption are entities. They do not cultivate the notion that the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny are entities. They do not cultivate the notion that the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, [F.169.a] the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic are entities. They do not cultivate the notion that all the perfections and all the aspects of emptiness are entities. They do not cultivate the notion that the six extrasensory powers, all the meditative stabilities, all 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, great loving kindness, and great compassion are entities. They do not cultivate the notion that the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, [the goals], up to and including all-aspect omniscience, and the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities are entities.
“If you ask why, Subhūti, those who have the perception of entities do not cultivate the perfection of wisdom. Those who have the perception of entities do not cultivate the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. Those who have the perception of entities are without [those other attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities. If you ask why, it is because in the perception of themselves as an entity they become attached to the two extremes. In the perception of themselves in relation to generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom and [the other attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities, they become attached to the two extremes. Those who in this manner become attached to the two extremes will not be liberated. If you ask why, Subhūti, if those who have the perception of entities are without generosity, [F.169.b] without ethical discipline, without tolerance, without perseverance, without meditative concentration, and without wisdom, and they lack comprehension with respect to [all the attributes and goals], up to and including the abandonment of all afflicted mental states associated with reincarnation through the continuity of propensities, how could they possibly be liberated?”512
“Blessed Lord what are entities? What are nonentities?”
“Subhūti, entities are dualistic. Nonentities are nondualistic,” replied the Blessed One.
“Subhūti,” replied the Blessed One, “the perception of physical forms is dualistic. The perception of feelings, perceptions, formative predispositions, and consciousness is dualistic. The perception of the sense fields, the sensory elements, and the links of dependent origination is dualistic. {Ki.V: 166} The perception of phenomena to be adopted and phenomena to be forsaken is dualistic. The perception of the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, and absorption in the sphere of neither perception nor nonperception is dualistic. The perception of the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of disillusionment, the recollection of breathing, the recollection of death, and the recollection of the body are dualistic. The perception of impermanence, the perception of suffering, the perception of nonself, [F.170.a] the perception of unattractiveness, the perception of nonentities, the perception of self, the perception of beings, the perception of life forms, the perception of living beings, the perception of life, the perception of living creatures, the perception of individual personalities, the perception of human beings, the perception of people, the perception of actors, the perception of experiencers, the perception of knowers, and the perception of viewers is dualistic. The perception of permanence, the perception of happiness, the perception of attractiveness, and the perception of self is dualistic. The perception of the factors conducive to enlightenment is dualistic. The perception of the meditative stabilities of emptiness, signlessness, and wishlessness, the eight aspects of liberation, and the nine serial steps of meditative absorption is dualistic. The perception of the meditative stability endowed with ideation and scrutiny, the meditative stability devoid of ideation and endowed with some scrutiny, and the meditative stability devoid of both ideation and scrutiny is dualistic. The perception of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation [of suffering], the noble truth of the path, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic is dualistic. The perception of all the perfections and all the aspects of emptiness is dualistic. The perception of the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, [F.170.b] the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion is dualistic. The perception of entering the stream to nirvāṇa, being destined for only one more rebirth, no longer being subject to rebirth, arhatship, individual enlightenment, and buddhahood is dualistic. The perception of conditioned elements and the perception of unconditioned elements are dualistic. Subhūti, all those phenomena that are imbued with perception are dualistic and all those phenomena that are devoid of perception are dualistic. To the extent that phenomena are dualistic, there are entities. To the extent that there are entities, there is cyclic existence. To the extent that there is cyclic existence, beings are not liberated from birth, aging, ill health, death, sorrow, lamentation, suffering, discomfort, and agitation.
“Nonattention to all these perceptions is nondualistic. It is for this reason also, Subhūti, that one should know that those with dualistic perception are without generosity, without ethical discipline, without tolerance, without perseverance, without meditative concentration, without wisdom, without the path, without attainment, and without clear realization.
“Subhūti, if those with dualistic perception do not have even a little of the appropriate receptivity, how could they possibly comprehend physical forms? How could they comprehend feelings, perceptions, formative predispositions, and