The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 63: The Teaching on Sameness

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how do bodhisattva great beings realize the defining characteristic of phenomena, of which all phenomena partake?”

“Phantom emanations do not indulge in desire, hatred, or delusion,” replied the Blessed One. “They do not indulge in latent impulses or obsessions. They do not indulge in external or internal phenomena. They do not indulge in contaminated or uncontaminated phenomena. They do not indulge in conditioned or unconditioned phenomena. They do not indulge in physical forms. They do not indulge in feelings, perceptions, formative predispositions, or consciousness. They do not indulge in the sense fields, the sensory elements, or the links of dependent origination. {Ki.VIII: 75} They do not indulge in the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They do not indulge in 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, or the extrasensory powers. They do not indulge in the meditative stabilities or the dhāraṇī gateways. [F.247.b] They do not indulge in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They do not indulge in [the goals], up to and including all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings realize the defining characteristic of phenomena, of which all phenomena partake.” [B69]

“Blessed Lord, what is the cultivation of the path on which the Blessed One depends, without resorting either to affliction or purification, and which does not lapse into cyclic existence with its five classes of living beings?”

“Subhūti,” asked the Blessed One in return, “do you think there is any such entity dependent on which an emanation of the tathāgatas will resort either to affliction or to purification, and which will appear within cyclic existence with its five classes of living beings?”

“No, Blessed Lord! There is no such entity dependent on which an emanation of the tathāgatas will resort either to affliction or to purification, and which will appear within cyclic existence with its five classes of living beings.”

“It is in this manner, Subhūti,” said the Blessed One, “that bodhisattva great beings realize the principle of phenomena, of which all phenomena partake.”

“Blessed Lord, are all physical forms like a phantom emanation? Are feelings, perceptions, formative predispositions, and consciousness like a phantom emanation?” [F.248.a]

“Subhūti,” replied the Blessed One, “all physical forms are like a phantom emanation. All feelings, perceptions, formative predispositions, and consciousness are like a phantom emanation.”

“Blessed Lord, if all physical forms are like a phantom emanation, and all feelings, perceptions, formative predispositions, and consciousness are like a phantom emanation, how then do bodhisattva great beings act effectively when phantom emanations are without physical forms; without feelings, perceptions, formative predispositions, and consciousness; and without either affliction or purification, so that they are without cyclic existence with its five classes of living beings?”

“Subhūti,” asked the Blessed One in return, “when bodhisattva great beings engage in the conduct of a bodhisattva, do you think that {Ki.VIII: 76} they apprehend any being whom they should liberate from the hell realms, the animal realm, the world of Yama, or from among the gods and human beings?”

“No, Blessed Lord!”

“Subhūti, it is so! It is so,” continued the Blessed One. “Bodhisattva great beings do not apprehend any being at all whom they should liberate from the three realms. If you ask why, it is because they have known, seen, and realized that all phenomena are like a magical display. They have known, seen, and realized that they are like a phantom emanation.”

“Blessed Lord, if bodhisattva great beings have known, seen, and realized that all phenomena are like a magical display, and known, seen, and realized that they are like a phantom emanation, for what purpose do bodhisattva great beings [F.248.b] practice the six perfections? For what purpose do they practice the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the thirty-seven factors conducive to enlightenment, and [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas? Why do bodhisattva great beings practice [the paths], up to and including the path of enlightenment? Why do they refine the buddhafields and bring beings to maturation?”

“Subhūti,” replied the Blessed One, “if beings of their own accord had known that all phenomena are like a phantom emanation, then bodhisattva great beings would not indeed have engaged in the conduct of a bodhisattva over countless eons for the sake of beings. Subhūti, it is because beings do not know of their own accord that all phenomena are like a phantom emanation that bodhisattva great beings do engage in the six perfections for their sake over countless eons, and they continue to bring beings to maturation, and also refine the buddhafields.”

Subhūti then asked, “Blessed Lord, if all phenomena are like a dream, like an echo, like a mirage, like an optical aberration, like a magical display, and like a phantom emanation, what is it, Blessed Lord, on which beings are fixed, and for which bodhisattva great beings practice the perfection of wisdom and cause beings to escape?”

“Subhūti,” replied the Blessed One, “it is because beings are fixed on determining through inauthentic names and signs that bodhisattva great beings practice the perfection of wisdom and cause beings to escape from those names and signs.” [F.249.a]

“Blessed Lord, what are names and what are signs?”

“Subhūti,” replied the Blessed One, “ ‘names’ and ‘signs’ are adventitious superimpositions by [mere] words. That is to say, such designations, including ‘names,’ ‘signs,’ ‘physical forms,’ ‘feelings,’ ‘perceptions,’ ‘formative predispositions,’ ‘consciousness.’ ‘women,’ ‘men,’ {Ki.VIII: 77} ‘boys,’ ‘girls,’ ‘denizens of the hells,’ ‘the animal realm,’ ‘the world of Yama,’ ‘gods,’ ‘human beings,’ ‘conditioned phenomena,’ ‘unconditioned phenomena,’ ‘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 ‘complete enlightenment’ have been superimposed by [mere] words that are a magical display. Subhūti, all names have been designated by words and concepts. All conditioned phenomena to which ordinary people form attachments are mere names. When bodhisattva great beings practice the perfection of wisdom, they encourage those [ordinary people] through skill in means, saying, ‘All names have originated from imagination, and you should not be attached to imagined nonentities, which are empty of essential nature. The learned do not become fixated on any of these phenomena, which are empty.’ It is in this manner, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they teach the Dharma to beings through skill in means. [F.249.b]

“Subhūti, if you ask what are signs, the signs to which ordinary people become attached are of two sorts. If you ask what these two sorts are, they comprise signs that have form and signs without form. Subhūti, if you ask what are signs that have form, all momentary phenomena with gross or subtle form, positive or negative, far or near, belonging to the past, future, or present, which are grasped through imagination, are said to be signs that have form. Subhūti, if you ask what are signs without form, any formless phenomena whatsoever that are imagined by being grasped as signs and then give rise to afflicted mental states are said to be signs without form. Therefore, when bodhisattva great beings practice the perfection of wisdom, they will through skill in means release beings from those signs and establish them, so that they come to rest, in the expanse of signlessness. By whatever means they should establish them, letting them come to rest in such a way that they do not fall into duality, thinking, ‘This is a sign’ or ‘That is signlessness.’ It is in this manner, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they will through skill in means release beings from those signs and establish them in the expanse of signlessness.”

“If all these phenomena are merely like that, which is to say, they are merely names and signs‍—mere imputations that originate from imagination‍—then when bodhisattva great beings practice the perfection of wisdom, how do they attain particular virtuous attributes, and how do they induce others to attain particular virtuous attributes, [F.250.a] and engage with them, perfecting the levels, from one to the next, by means of those virtuous attributes, and also induce beings to engage with the three vehicles?” {Ki.VIII: 78}

“Subhūti,” replied the Blessed One, “if there were entities or some indication of an entity, in that case, Subhūti, when bodhisattva great beings practiced the perfection of wisdom, they would not even attain distinction and they would not induce others to attain distinction. But, on the contrary, it is because there are no entities and no indication of any entity that, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do perfect the perfection of meditative concentration by way of signlessness, and they do perfect the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity by way of signlessness. They do perfect the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions by way of signlessness. They do perfect the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path by way of signlessness. They do perfect the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena by way of signlessness. They do perfect [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, by way of signlessness. They do perfect the eight aspects of liberation, the nine serial steps of meditative absorption, [F.250.b] the four truths of the noble ones, and the gateways of liberation‍—emptiness, signlessness, and wishlessness‍—by way of signlessness. They do perfect the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways by way of signlessness. They do perfect the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas by way of signlessness. And having perfected these virtuous attributes, they then cause others also to engage in these virtuous attributes by way of signlessness.

“Subhūti, if any sign were to exist, even as minutely small as a fraction of a hair-tip, then when bodhisattva great beings practiced the perfection of wisdom, they would not attain consummate buddhahood in which all phenomena are signless, free from recollection and free from attention, nor would they establish beings in uncontaminated phenomena, in the real nature. Subhūti, all uncontaminated phenomena are signless, free from recollection, and free from attention. Therefore, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they continue to act for the sake of all beings by means of uncontaminated phenomena.”

“Blessed Lord, if all phenomena are signless, free from recollection, and free from attention, in that case, Blessed Lord, how are designations applied, such as, ‘These are virtuous attributes. These are nonvirtuous attributes. These are mundane attributes. These are supramundane attributes. These are contaminated attributes. [F.251.a] These are uncontaminated attributes. These are conditioned attributes. These are unconditioned attributes. These are common attributes. These are uncommon attributes. These are the attributes of śrāvakas. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of buddhas’?” {Ki.VIII: 79}

“Subhūti, do you think that signlessness is one thing and the attributes of the śrāvakas are another?” asked the Blessed One.

“No, Blessed Lord!”

“Subhūti, do you think that signlessness is one thing and the attributes of the pratyekabuddhas are another, that signlessness is one thing and that the attributes of the bodhisattvas are also another, and that signlessness is one thing and that the attributes of the buddhas are also another?” asked the Blessed One.

“No, Blessed Lord!”

“Well then, Subhūti,” the Blessed One asked further, “do 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 attributes of the bodhisattvas, and the attributes of the buddhas constitute signlessness?”

“Yes, they do, Blessed Lord! Yes, they do, Sugata!”

“Those, Subhūti,” continued the Blessed One, “are the formulations explaining how you should know that all phenomena are signlessness. Subhūti, bodhisattva great beings who train in this signlessness of all phenomena are enhanced by many virtuous attributes. That is to say, they are enhanced by the six perfections, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [F.251.b] the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five 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, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and all the inestimable attributes of the buddhas apart from these.

“If you ask why, it is because bodhisattva great beings should train in emptiness, signlessness, and wishlessness, but not train in anything except these. If you ask why, all virtuous attributes are gathered in these three gateways to liberation. Emptiness as a gateway to liberation implies that phenomena are empty of intrinsic defining characteristics. Signlessness as a gateway to liberation implies that they are without signs. Wishlessness as a gateway to liberation implies that they are without conditioning. Bodhisattva great beings who train in these three gateways to liberation do train in the five aggregates. They train in the twelve sense fields. They train in the eighteen sensory elements. They train in the twelve links of dependent origination. They train in the six perfections. They train in the emptiness of internal phenomena. They train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. {Ki.VIII: 80} [F.252.a] They train in the four applications of mindfulness. They train in 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 train in 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, all the meditative stabilities, and all the dhāraṇī gateways. They train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They train in [the goals], up to and including all-aspect omniscience.”

Subhūti then asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they train in that [aforementioned] manner in the five acquisitive aggregates?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they correctly discern physical forms. They correctly discern how physical forms arise, how physical forms cease, and what is the real nature of physical forms. If you ask how they discern physical forms, they discern physical forms just as they correctly discern an essenceless mass of foam to be utterly fallacious,546 utterly porous, and utterly essenceless.

“If you ask how they discern the arising and perishing of physical forms, [F.252.b] inasmuch as physical forms have neither come from anywhere, nor gone anywhere, and will neither come from anywhere nor go anywhere, they discern that there is nothing at all from which they have come and nowhere at all that they go. It is in this way that they discern the arising and perishing of physical forms. If you ask how they discern the real nature of physical forms, it is the case that the real nature of physical forms neither arises nor ceases, neither comes nor goes, is neither afflicted nor purified, and is neither diminished nor enhanced. That is to say, phenomena dwell without error in the real nature. This is why it is termed the real nature. It is in this manner that they discern the real nature of physical forms.

“If you ask how they discern feelings, they discern feelings just as a vacuous bubble of water is discerned to arise and cease. If you ask how they discern the arising and perishing of feelings, inasmuch as feelings have neither come from anywhere, nor gone anywhere, and will neither come from anywhere nor go anywhere, they discern that there is nothing at all from which they have come and nowhere at all that they go. It is in this way that they discern the arising and perishing of feelings. If you ask how they discern the real nature of feelings, it is the case that the real nature of feelings neither arises nor ceases, neither comes nor goes, is neither afflicted nor purified, and is neither diminished nor enhanced. That is to say, phenomena dwell without error in the real nature. This is why it is termed the real nature. It is in this manner that they discern the real nature of feelings.

“If you ask how they discern perceptions, they discern perceptions in the same way that the water in a mirage is known to be nonapprehensible. If you ask how they discern the arising and perishing of perceptions, [F.253.a] inasmuch as perceptions have neither come from anywhere, nor gone anywhere, and will neither come from anywhere nor go anywhere, they discern that there is nothing at all from which they have come and nowhere at all that they go. It is in this way that they discern the arising and perishing of perceptions. {Ki.VIII: 81} If you ask how they discern the real nature of perceptions, it is the case that the real nature of perceptions neither arises nor ceases, neither comes nor goes, is neither afflicted nor purified, and is neither diminished nor enhanced. That is to say, phenomena dwell without error in the real nature. This is why it is termed the real nature. It is in this manner that they discern the real nature of perceptions.

“If you ask how they discern formative predispositions, they discern formative predispositions in the same way that the core of a plantain tree is known to be absolutely nonapprehensible when the outer layers are peeled away. If you ask how they discern the arising and perishing of formative predispositions, inasmuch as formative predispositions have neither come from anywhere, nor gone anywhere, and will neither come from anywhere nor go anywhere, they discern that there is nothing at all from which they have come and nowhere at all that they go. It is in this way that they discern the arising and perishing of formative predispositions. If you ask how they discern the real nature of formative predispositions, it is the case that the real nature of formative predispositions neither arises nor ceases, neither comes nor goes, is neither afflicted nor purified, and is neither diminished nor enhanced. That is to say, phenomena dwell without error in the real nature. This is why it is termed the real nature. It is in this manner that they discern the real nature of formative predispositions.

“If you ask how they discern consciousness, they discern consciousness in the same way that the four corps of an army conjured by an illusionist are discerned. If you ask how they discern the arising and perishing of consciousness, inasmuch as consciousness [F.253.b] has neither come from anywhere, nor gone anywhere, and will neither come from anywhere nor go anywhere, they discern that there is nothing at all from which it has come and nowhere at all that it goes. It is in this way that they discern the arising and perishing of consciousness. If you ask how they discern the real nature of consciousness, it is the case that the real nature of consciousness neither arises nor ceases, neither comes nor goes, is neither afflicted nor purified, and is neither diminished nor enhanced. That is to say, phenomena dwell without error in the real nature. This is why it is termed the real nature. It is in this manner that they discern the real nature of consciousness.

“If you ask how they discern the sense fields, they discern internal phenomena to be empty of internal phenomena and they discern external phenomena to be empty of external phenomena. It is in this manner that they discern the sense fields.

“If you ask how they discern the sensory elements, they discern that the sensory element of the eyes is empty of the essential nature of the sensory element of the eyes, that the sensory element of sights is empty of the essential nature of the sensory element of sights, and that the sensory element of visual consciousness is empty of the essential nature of the sensory element of visual consciousness. [They discern that] the sensory elements of the ear, nose, tongue, body, and mental faculty are also empty of the essential nature of the sensory element of the mental faculty [and those other internal sensory elements]; that the [external sensory elements, up to and including] the sensory element of mental phenomena, are empty of the essential nature of the sensory element of mental phenomena [and those other external sensory elements]; and that [the sensory elements of consciousness, up to and including] the sensory element of mental consciousness, are empty of the essential nature of the sensory element of mental consciousness [and those other sensory elements of consciousness]. It is in this manner that they discern the sensory elements. {Ki.VIII: 82}

“If you ask how they discern the links of dependent origination, they discern that the links of dependent origination do not arise, and they similarly discern that the links of dependent origination do not cease; that they are neither extinguished nor permanent; that they are neither confined to a single meaning, nor are their meanings manifold; that they neither come nor go; and that they are free from conceptual elaboration, and at peace. It is in this manner that [F.254.a] they discern the links of dependent origination.

“If you ask how they discern the truths of the noble ones, they discern the noble truth of suffering, and they discern the truths of the noble ones of the origin of suffering, the cessation of suffering, and the path that leads to cessation. If you ask how they discern the truth of suffering, they discern suffering, they discern the truth, and they discern the truth of the noble ones. They discern the noble truth that is liberated from duality‍—that is to say, the truth of the noble ones is nondualistic.547 Similarly, they discern the truths of the noble ones of the origin of suffering, the cessation of suffering, and the path that leads to cessation. It is in this manner that they discern the truths of the noble ones. If you ask how they discern the real nature of the truths of the noble ones, they discern that the real nature of suffering is unerring. Similarly, they also correctly discern the real nature of the origin of suffering, the cessation of suffering, and the path that leads to cessation. It is in this manner that they discern the real nature of the truths of the noble ones.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they were to investigate phenomena that are so different from one another in this manner, would the realm of phenomena not be disrupted?”

“Subhūti,” replied the Blessed One, “the realm of phenomena would be disrupted if there were any extraneous phenomena existing apart from it, but, Subhūti, nothing at all is apprehended apart from the realm of phenomena. If any such thing were apprehended, the realm of phenomena would indeed be disrupted. If you ask why, Subhūti, it is because there is nothing that the tathāgatas, bodhisattvas, pratyekabuddhas, [F.254.b] and the śrāvakas of the tathāgatas apprehend outside the realm of phenomena. Since there is nothing to apprehend, there is nothing conceived that is outside the realm of phenomena. It is in this manner, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should train in the realm of phenomena.”

Subhūti then asked, “Blessed Lord, in what will bodhisattva great beings who train in the realm of phenomena become trained?” {Ki.VIII: 83}

“Subhūti,” bodhisattva great beings who engage in the realm of phenomena will become trained in all phenomena,” replied the Blessed One. “If you ask why, Subhūti, it is because all phenomena constitute the realm of phenomena.”

“Blessed Lord, why do all phenomena constitute the realm of phenomena?”

“Subhūti,” replied the Blessed One, “whether the tathāgatas have appeared or whether they have not appeared, the realm of phenomena, of which all phenomena partake, itself dwells indivisibly. Subhūti, the realm of phenomena indeed comprises all phenomena‍—attributes that are virtuous and nonvirtuous; attributes that are mundane and supramundane, contaminated and uncontaminated; attributes that are inadmissible and admissible; and attributes that are conditioned and unconditioned. So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom become trained in all phenomena by training in the realm of phenomena.”

“Blessed Lord, if all phenomena constitute the realm of phenomena, in that case, how should bodhisattva great beings who practice the perfection of wisdom train in physical forms? How should they train in feelings, perceptions, formative predispositions, and consciousness? [F.255.a] How should they train in the sense fields, the sensory elements, and the links of dependent origination? How should they train in the perfection of generosity? How should they train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom? How should they train in the emptiness of internal phenomena? How should they train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity? How should they train in the four applications of mindfulness? How should they train in 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? How should they train in 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 six extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways? How should they train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, and the eighteen distinct qualities of the buddhas? How should they train in actualizing the thirty-two major marks of a great person, and the eighty excellent minor marks?

“How should they train to achieve rebirth among great and lofty royal families? How should they train to achieve rebirth among great and lofty priestly families, or among great and lofty householder families? How should they train to be reborn in the god realm of Caturmahā­rāja­kāyika? [F.255.b] How should they train to be reborn in the god realms of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, {Ki.VIII: 84} Bṛhat, Parīttabṛhat, Apramāṇabṛhat, or Bṛhatphala? How should they train to be reborn in the realms of nonperceptual beings? How should they train to be reborn among the gods of the Pure Abodes‍—[Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha]‍—and also how should they avoid being reborn in them? How should they train to be reborn in the god realm of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and also how should they avoid being reborn in them?

“How should they train in the first setting of their mind on enlightenment? How should they train in the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, and the tenth setting of their mind on enlightenment? How should they train in the level of the śrāvakas and the level of the pratyekabuddhas? How should they train in the maturity of the bodhisattvas, the maturation of beings, and the refinement of the buddhafields? How should they train in the path of enlightenment whereby those who have trained in it investigate all phenomena in all their aspects?

“Blessed Lord, if bodhisattva great beings who practice the perfection of wisdom should train in physical forms; should train in feelings, perceptions, formative predispositions, and consciousness; should train in the sense fields, the sensory elements, and the links of dependent origination; should train in the perfection of generosity; [F.256.a] should train in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom; should train in the emptiness of internal phenomena; should train in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity; should train in the thirty-seven factors conducive to enlightenment; should train in 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; should train in the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas; should train in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, and the fruit of no longer being subject to rebirth; should train in arhatship and individual enlightenment; and should train in [the goals], up to and including all-aspect omniscience, one might wonder, Blessed Lord, why bodhisattva great beings do not resort to erroneous practices nor elaborate unpleasant thoughts?

“If one were to wonder why, Blessed Lord, it is because these false imaginations do not exist in this realm of phenomena. Physical forms do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from physical forms. Physical forms simply are the realm of phenomena, and the realm of phenomena simply is physical forms. Feelings, perceptions, [F.256.b] formative predispositions, and consciousness do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from consciousness [and so forth]. Consciousness [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is consciousness [and so forth]. The sense fields, the sensory elements, and the links of dependent origination do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from the links of dependent origination [and so forth]. The links of dependent origination [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from the thirty-seven factors conducive to enlightenment [and so forth]. The factors conducive to enlightenment [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is the factors conducive to enlightenment [and so forth]. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from the dhāraṇī gateways [and so forth]. The dhāraṇī gateways [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is the dhāraṇī gateways [and so forth]. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from the distinct qualities of the buddhas [and so forth]. The distinct qualities of the buddhas [and so forth] simply are the realm of phenomena, [F.257.a] and the realm of phenomena simply is the distinct qualities of the buddhas [and so forth]. 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 do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from individual enlightenment [and so forth]. Individual enlightenment [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is individual enlightenment [and so forth]. [The goals], up to and including all-aspect omniscience, do not constitute the realm of phenomena, nor does the realm of phenomena exist apart from all-aspect omniscience [and so forth]. All-aspect omniscience [and so forth] simply are the realm of phenomena, and the realm of phenomena simply is all-aspect omniscience [and so forth].”

“Subhūti, it is so! It is so,” replied the Blessed One. “It is just as you have said. All these false imaginations do not exist in the realm of phenomena. Physical forms simply are the realm of phenomena, and the realm of phenomena simply is physical forms. Feelings, perceptions, formative predispositions, and consciousness simply are the realm of phenomena, and the realm of phenomena simply is consciousness [and so forth]. The sense fields, the sensory elements, and the links of dependent origination simply are the realm of phenomena, and the realm of phenomena simply is the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment simply are the realm of phenomena, and the realm of phenomena simply is the factors conducive to enlightenment [and so forth]. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways simply are the realm of phenomena, and the realm of phenomena simply is the dhāraṇī gateways [and so forth]. [F.257.b] The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas simply are the realm of phenomena, and the realm of phenomena simply is the distinct qualities of the buddhas [and so forth]. 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 simply are the realm of phenomena, and the realm of phenomena simply is individual enlightenment [and so forth]. [The goals], up to and including all-aspect omniscience, simply are the realm of phenomena, and the realm of phenomena simply is all-aspect omniscience [and so forth].

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they were to see anything apart from the realm of phenomena, then they would not be intent on unsurpassed, complete enlightenment. All phenomena are the realm of phenomena. This is why, when bodhisattva great beings practice the perfection of wisdom, they know all phenomena to be the realm of phenomena, {Ki.VIII: 85} and can then teach the Dharma by attributing to all those nameless phenomena the symbolic convention of names, as follows: ‘These are physical forms.’ ‘These are feelings, perceptions, formative predispositions, and consciousness.’ ‘These are the sense fields, the sensory elements, and the links of dependent origination.’ ‘These are the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment.’ ‘These are 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, [F.258.a] wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.’ ‘These are the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.’ ‘These are [the goals], up to and including unsurpassed, complete enlightenment.’

“Subhūti, this is just as if an illusionist or the skilled apprentice of an illusionist, based on some material form, were to conjure a diversity of other forms, including the form of an elephant, the form of a horse, the form of a bull, the form of a camel, the form of a sheep, the form of a man, the form of a woman, or the form of a boy or girl, or a meadow, a palace, a forest of austere practitioners, or a pleasant monastic garden, or a pleasant pool, or a pleasant grove‍—and if in those same places he were then to lay out a diversity of mats with seats and places for the assembly, and even exhibit flowers, garlands, incense, unguents, food, and other such exquisite spectacles; and if he were to delight the crowd with songs and music, or delight the crowd by dispensing generosity, keeping [the vows of] ethical discipline, cultivating tolerance, undertaking perseverance, playing with meditative concentration, cultivating wisdom, or any such means‍—and even if [through these illusions], he were to exhibit great and lofty royal families, great and lofty priestly families, or great and lofty householder families; or exhibit Mount Sumeru; or exhibit the gods of the Caturmahā­rāja­kāyika realm; or exhibit the gods of Trayastriṃśa, Yāma, [F.258.b] Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha; or exhibit the formless gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; or exhibit many entering the stream to nirvāṇa, destined for only one more rebirth, no longer subject to rebirth, arhats, or pratyekabuddhas‍—or else if he were to exhibit bodhisattva great beings, starting from those who have first set their minds on enlightenment; those practicing the perfection of generosity; those practicing the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, {Ki.VIII: 86} and the perfection of wisdom; those practicing all the aspects of emptiness, the factors conducive to enlightenment, the meditative concentrations, the aspects of liberation, the meditative stabilities, and the formless absorptions; those perfecting the first bodhisattva level, and those perfecting [the other bodhisattva levels], up to and including the tenth level; those actualizing the maturity of the bodhisattvas and the extrasensory powers, playing with those extrasensory powers, illuminating the world systems, bringing beings to maturation, refining the buddhafields, sacrificing limbs and appendages, [F.259.a] practicing austerities, consummating the powers of the tathāgatas, and consummating the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas; or those actualizing great compassion, or even exhibiting the body of a buddha, with all limbs and appendages completely perfect, those spectators‍—beings who have the way of being of ordinary people‍—would think with great astonishment, ‘Oh! What forms of astonishing beauty does this well-trained man create! He delights the crowd and exhibits a diversity of forms‍—from the form of an elephant and the form of a horse, up to and including the form of a buddha with all limbs and appendages completely perfect!’

“Then, there might be some wise and lucid men, sharp-witted and endowed with superior analytical ability, who would think, ‘Since nothing at all can be apprehended in this [illusory act], it is a wonderful and marvelous phenomenon that this man delights this crowd of people with nonexistent phenomena.’ For they know that these beings are perceiving nonentities as entities.

“In the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do not see anything at all outside the realm of phenomena. Through skill in means, although they bring beings to maturation, they do not apprehend beings. They do not apprehend anything that is conceived of as a being. They themselves dispense generosity and they also encourage others to practice generosity. They speak in praise of generosity, and they also speak in praise of and take empathetic delight in other beings dispensing generosity. They themselves maintain ethical discipline, [F.259.b] and they also encourage others to maintain ethical discipline. They speak in praise of ethical discipline, and they also speak in praise of and take empathetic delight in other beings maintaining ethical discipline. They themselves cultivate tolerance, and they also encourage others to cultivate tolerance. They speak in praise of tolerance, and they also speak in praise of and take empathetic delight in other beings cultivating tolerance. They themselves undertake perseverance, and they also encourage others to undertake perseverance. They speak in praise of perseverance, and they also speak in praise of and take empathetic delight in other beings undertaking perseverance. They themselves are absorbed in meditative stability, and they also encourage others to engage in meditative stability. They speak in praise of meditative stability, and they also speak in praise of and take empathetic delight in other beings being absorbed in meditative stability. {Ki.VIII: 87} They themselves cultivate wisdom, and they also encourage others to cultivate wisdom. They speak in praise of wisdom, and they also speak in praise of and take empathetic delight in other beings cultivating wisdom. [B70]

“They themselves maintain the paths of the ten virtuous actions and they also encourage others toward the paths of the ten virtuous actions. They speak in praise of the paths of the ten virtuous actions, and they also speak in praise of and take empathetic delight in other beings maintaining the paths of the ten virtuous actions. They themselves attend the eightfold observance and they also encourage others [to attend] the eightfold observance. [F.260.a] They speak in praise of the eightfold observance, and they also speak in praise of and take empathetic delight in other beings attending the eightfold observance. They themselves maintain the five precepts and they also encourage others toward the five precepts. They speak in praise of the five precepts, and they also speak in praise of and take empathetic delight in other beings maintaining the five precepts.

“They themselves are absorbed in the first meditative concentration and they also encourage other beings toward the first meditative concentration. They speak in praise of the first meditative concentration, and they also speak in praise of and take empathetic delight in other beings being absorbed in the first meditative concentration. They themselves are absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration, and they also encourage others toward the fourth meditative concentration [and so forth]. They speak in praise of the fourth meditative concentration [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in the fourth meditative concentration [and so forth]. They themselves are absorbed in loving kindness, compassion, empathetic joy, and equanimity, and they also encourage others toward equanimity [and so forth]. They speak in praise of equanimity [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in equanimity [and so forth]. They themselves are absorbed in the sphere of infinite space, the sphere of infinite consciousness, [F.260.b] the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and they also encourage others toward the sphere of neither perception nor nonperception [and so forth]. They speak in praise of the sphere of neither perception nor nonperception [and so forth], and they also speak in praise of and take empathetic delight in other beings being absorbed in the sphere of neither perception nor nonperception [and so forth].

“They themselves cultivate the thirty-seven factors conducive to enlightenment and they also encourage other beings toward the thirty-seven factors conducive to enlightenment. They speak in praise of the thirty-seven factors conducive to enlightenment, and they also speak in praise of and take empathetic delight in other beings cultivating the thirty-seven factors conducive to enlightenment.

“They themselves cultivate the three gateways of liberation, {Ki.VIII: 88} the eight aspects of liberation, the nine serial steps of meditative absorption, the five extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, and they also encourage other beings toward the dhāraṇī gateways [and so forth]. They speak in praise of the dhāraṇī gateways [and so forth], and they also speak in praise of and take empathetic delight in other beings cultivating the dhāraṇī gateways [and so forth].

“They themselves cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they also encourage other beings toward the eighteen distinct qualities of the buddhas [and so forth]. They speak in praise of the eighteen distinct qualities of the buddhas [and so forth], and they also speak in praise of and take empathetic delight in other beings cultivating the eighteen distinct qualities of the buddhas [and so forth].

“They themselves actualize the thirty-two major marks of a great person [F.261.a] and the eighty excellent minor marks, and they also encourage other beings toward [actualizing] the thirty-two major marks of a great person and the eighty excellent minor marks. They speak in praise of the thirty-two major marks of a great person and the eighty excellent minor marks, and they also speak in praise of and take empathetic delight in other beings actualizing the thirty-two major marks of a great person and the eighty excellent minor marks.

“Subhūti, if the realm of phenomena were not in the future exactly the same as it was in the past, and if it were not exactly the same in the interim [that is to say, the present], then, when bodhisattva great beings practice the perfection of wisdom, they would not reveal the realm of phenomena to beings through their skill in means, they would not bring beings to maturation, and they would not refine the buddhafields. Subhūti, it is because the realm of phenomena will be in the future exactly the same as it was in the past, and is exactly the same in the interim, that when bodhisattva great beings practice the perfection of wisdom, they do reveal the realm of phenomena to beings through their skill in means, they do engage in the conduct of a bodhisattva for the sake of beings, they do bring beings to maturation, and they do refine the buddhafields.”