“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to ignorance as impermanent. They should pay attention to ignorance as suffering. They should pay attention to ignorance as nonself. They should pay attention to ignorance as at peace. They should pay attention to ignorance as void. They should pay attention to ignorance as a disease. They should pay attention to ignorance as a pustule. They should pay attention to ignorance as a sharp pain. They should pay attention to ignorance as bad. They should pay attention to ignorance as a sickness. They should pay attention to ignorance as an enemy. They should pay attention to ignorance as prone to decay. They should pay attention to ignorance as disturbed. They should pay attention to ignorance as brittle. They should pay attention to ignorance as dangerous. They should pay attention to ignorance as a contagious disease. They should pay attention to ignorance as empty. They should pay attention to ignorance as not one’s own. They should pay attention to ignorance as unreliable. And they should pay attention to ignorance as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to formative predispositions as impermanent. They should pay attention to formative predispositions as suffering. They should pay attention to formative predispositions as nonself. They should pay attention to formative predispositions as at peace. They should pay attention to formative predispositions as void. They should pay attention to formative predispositions as a disease. They should pay attention to formative predispositions as a pustule. They should pay attention to formative predispositions as a sharp pain. They should pay attention to formative predispositions as bad. They should pay attention to formative predispositions as a sickness. They should pay attention to formative predispositions as an enemy. They should pay attention to formative predispositions as prone to decay. They should pay attention to formative predispositions as disturbed. They should pay attention to formative predispositions as brittle. They should pay attention to formative predispositions as dangerous. They should pay attention to formative predispositions as a contagious disease. They should pay attention to formative predispositions as empty. They should pay attention to formative predispositions as not one’s own. They should pay attention to formative predispositions as unreliable. And they should pay attention to formative predispositions as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to consciousness as impermanent. They should pay attention to consciousness as suffering. They should pay attention to consciousness as nonself. They should pay attention to consciousness as at peace. They should pay attention to consciousness as void. They should pay attention to consciousness as a disease. They should pay attention to consciousness as a pustule. They should pay attention to consciousness as a sharp pain. They should pay attention to consciousness as bad. They should pay attention to consciousness as a sickness. They should pay attention to consciousness as an enemy. They should pay attention to consciousness as prone to decay. They should pay attention to consciousness as disturbed. They should pay attention to consciousness as brittle. They should pay attention to consciousness as dangerous. They should pay attention to consciousness as a contagious disease. They should pay attention to consciousness as empty. They should pay attention to consciousness as not one’s own. They should pay attention to consciousness as unreliable. And they should pay attention to consciousness as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to name and form as impermanent. They should pay attention to name and form as suffering. They should pay attention to name and form as nonself. They should pay attention to name and form as at peace. They should pay attention to name and form as void. They should pay attention to name and form as a disease. They should pay attention to name and form as a pustule. They should pay attention to name and form as a sharp pain. They should pay attention to name and form as bad. They should pay attention to name and form as a sickness. They should pay attention to name and form as an enemy. They should pay attention to name and form as prone to decay. They should pay attention to name and form as disturbed. They should pay attention to name and form as brittle. They should pay attention to name and form as dangerous. They should pay attention to name and form as a contagious disease. They should pay attention to name and form as empty. They should pay attention to name and form as not one’s own. They should pay attention to name and form as unreliable. And they should pay attention to name and form as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the six sense fields as impermanent. They should pay attention to the six sense fields as suffering. They should pay attention to the six sense fields as nonself. They should pay attention to the six sense fields as at peace. They should pay attention to the six sense fields as void. They should pay attention to the six sense fields as a disease. They should pay attention to the six sense fields as a pustule. They should pay attention to the six sense fields as a sharp pain. They should pay attention to the six sense fields as bad. They should pay attention to the six sense fields as a sickness. They should pay attention to the six sense fields as an enemy. They should pay attention to the six sense fields as prone to decay. They should pay attention to the six sense fields as disturbed. They should pay attention to the six sense fields as brittle. They should pay attention to the six sense fields as dangerous. They should pay attention to the six sense fields as a contagious disease. They should pay attention to the six sense fields as empty. They should pay attention to the six sense fields as not one’s own. They should pay attention to the six sense fields as unreliable. And they should pay attention to the six sense fields as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sensory contact as impermanent. They should pay attention to sensory contact as suffering. They should pay attention to sensory contact as nonself. They should pay attention to sensory contact as at peace. They should pay attention to sensory contact as void. They should pay attention to sensory contact as a disease. They should pay attention to sensory contact as a pustule. They should pay attention to sensory contact as a sharp pain. They should pay attention to sensory contact as bad. They should pay attention to sensory contact as a sickness. They should pay attention to sensory contact as an enemy. They should pay attention to sensory contact as prone to decay. They should pay attention to sensory contact as disturbed. They should pay attention to sensory contact as brittle. They should pay attention to sensory contact as dangerous. They should pay attention to sensory contact as a contagious disease. They should pay attention to sensory contact as empty. They should pay attention to sensory contact as not one’s own. They should pay attention to sensory contact as unreliable. And they should pay attention to sensory contact as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to sensation as impermanent. They should pay attention to sensation as suffering. They should pay attention to sensation as nonself. They should pay attention to sensation as at peace. They should pay attention to sensation as void. They should pay attention to sensation as a disease. They should pay attention to sensation as a pustule. They should pay attention to sensation as a sharp pain. They should pay attention to sensation as bad. They should pay attention to sensation as a sickness. They should pay attention to sensation as an enemy. They should pay attention to sensation as prone to decay. They should pay attention to sensation as disturbed. They should pay attention to sensation as brittle. They should pay attention to sensation as dangerous. They should pay attention to sensation as a contagious disease. They should pay attention to sensation as empty. They should pay attention to sensation as not one’s own. They should pay attention to sensation as unreliable. And they should pay attention to sensation as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to craving as impermanent. They should pay attention to craving as suffering. They should pay attention to craving as nonself. They should pay attention to craving as at peace. They should pay attention to craving as void. They should pay attention to craving as a disease. They should pay attention to craving as a pustule. They should pay attention to craving as a sharp pain. They should pay attention to craving as bad. They should pay attention to craving as a sickness. They should pay attention to craving as an enemy. They should pay attention to craving as prone to decay. They should pay attention to craving as disturbed. They should pay attention to craving as brittle. They should pay attention to craving as dangerous. They should pay attention to craving as a contagious disease. They should pay attention to craving as empty. They should pay attention to craving as not one’s own. They should pay attention to craving as unreliable. And they should pay attention to craving as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to grasping as impermanent. They should pay attention to grasping as suffering. They should pay attention to grasping as nonself. They should pay attention to grasping as at peace. They should pay attention to grasping as void. They should pay attention to grasping as a disease. They should pay attention to grasping as a pustule. They should pay attention to grasping as a sharp pain. They should pay attention to grasping as bad. They should pay attention to grasping as a sickness. They should pay attention to grasping as an enemy. They should pay attention to grasping as prone to decay. They should pay attention to grasping as disturbed. They should pay attention to grasping as brittle. They should pay attention to grasping as dangerous. They should pay attention to grasping as a contagious disease. They should pay attention to grasping as empty. They should pay attention to grasping as not one’s own. They should pay attention to grasping as unreliable. And they should pay attention to grasping as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the rebirth process as impermanent. They should pay attention to the rebirth process as suffering. They should pay attention to the rebirth process as nonself. They should pay attention to the rebirth process as at peace. They should pay attention to the rebirth process as void. They should pay attention to the rebirth process as a disease. They should pay attention to the rebirth process as a pustule. They should pay attention to the rebirth process as a sharp pain. They should pay attention to the rebirth process as bad. They should pay attention to the rebirth process as a sickness. They should pay attention to the rebirth process as an enemy. They should pay attention to the rebirth process as prone to decay. They should pay attention to the rebirth process as disturbed. They should pay attention to the rebirth process as brittle. They should pay attention to the rebirth process as dangerous. They should pay attention to the rebirth process as a contagious disease. They should pay attention to the rebirth process as empty. They should pay attention to the rebirth process as not one’s own. They should pay attention to the rebirth process as unreliable. And they should pay attention to the rebirth process as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to birth as impermanent. They should pay attention to birth as suffering. They should pay attention to birth as nonself. They should pay attention to birth as at peace. They should pay attention to birth as void. They should pay attention to birth as a disease. They should pay attention to birth as a pustule. They should pay attention to birth as a sharp pain. They should pay attention to birth as bad. They should pay attention to birth as a sickness. They should pay attention to birth as an enemy. They should pay attention to birth as prone to decay. They should pay attention to birth as disturbed. They should pay attention to birth as brittle. They should pay attention to birth as dangerous. They should pay attention to birth as a contagious disease. They should pay attention to birth as empty. They should pay attention to birth as not one’s own. They should pay attention to birth as unreliable. And they should pay attention to birth as an injury.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to aging and death as impermanent. They should pay attention to aging and death as suffering. They should pay attention to aging and death as nonself. They should pay attention to aging and death as at peace. They should pay attention to aging and death as void. They should pay attention to aging and death as a disease. They should pay attention to aging and death as a pustule. They should pay attention to aging and death as a sharp pain. They should pay attention to aging and death as bad. They should pay attention to aging and death as a sickness. They should pay attention to aging and death as an enemy. They should pay attention to aging and death as prone to decay. They should pay attention to aging and death as disturbed. They should pay attention to aging and death as brittle. They should pay attention to aging and death as dangerous. They should pay attention to aging and death as a contagious disease. They should pay attention to aging and death as empty. They should pay attention to aging and death as not one’s own. They should pay attention to aging and death as unreliable. And they should pay attention to aging and death as an injury.
“Moreover, Kauśika, bodhisattva great beings who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of ignorance as nonself. They should pay attention to the cessation of ignorance as at peace. They should pay attention to the cessation of ignorance as void. They should pay attention to the cessation of ignorance as emptiness. They should pay attention to the cessation of ignorance as signlessness. They should pay attention to the cessation of ignorance as wishlessness. And they should pay attention to the cessation of ignorance as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of volitional factors from the cessation of ignorance as nonself. They should pay attention to the cessation of volitional factors as at peace. They should pay attention to the cessation of volitional factors as void. They should pay attention to the cessation of volitional factors as emptiness. They should pay attention to the cessation of volitional factors as signlessness. They should pay attention to the cessation of volitional factors as wishlessness. And they should pay attention to the cessation of volitional factors as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of consciousness from the cessation of volitional factors as nonself. They should pay attention to the cessation of consciousness as at peace. They should pay attention to the cessation of consciousness as void. They should pay attention to the cessation of consciousness as emptiness. They should pay attention to the cessation of consciousness as signlessness. They should pay attention to the cessation of consciousness as wishlessness. And they should pay attention to the cessation of consciousness as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of name and form from the cessation of consciousness as nonself. They should pay attention to the cessation of name and form as at peace. They should pay attention to the cessation of name and form as void. They should pay attention to the cessation of name and form as emptiness. They should pay attention to the cessation of name and form as signlessness. They should pay attention to the cessation of name and form as wishlessness. And they should pay attention to the cessation of name and form as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of the six sense fields from the cessation of name and form as nonself. They should pay attention to the cessation of the six sense fields as at peace. They should pay attention to the cessation of the six sense fields as void. They should pay attention to the cessation of the six sense fields as emptiness. They should pay attention to the cessation of the six sense fields as signlessness. They should pay attention to the cessation of the six sense fields as wishlessness. And they should pay attention to the cessation of the six sense fields as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of sensory contact from the cessation of the six sense fields as nonself. They should pay attention to the cessation of sensory contact as at peace. They should pay attention to the cessation of sensory contact as void. They should pay attention to the cessation of sensory contact as emptiness. They should pay attention to the cessation of sensory contact as signlessness. They should pay attention to the cessation of sensory contact as wishlessness. And they should pay attention to the cessation of sensory contact as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of sensation from the cessation of sensory contact as nonself. They should pay attention to the cessation of sensation as at peace. They should pay attention to the cessation of sensation as void. They should pay attention to the cessation of sensation as emptiness. They should pay attention to the cessation of sensation as signlessness. They should pay attention to the cessation of sensation as wishlessness. And they should pay attention to the cessation of sensation as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of craving from the cessation of sensation as nonself. They should pay attention to the cessation of craving as at peace. They should pay attention to the cessation of craving as void. They should pay attention to the cessation of craving as emptiness. They should pay attention to the cessation of craving as signlessness. They should pay attention to the cessation of craving as wishlessness. And they should pay attention to the cessation of craving as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of grasping from the cessation of craving as nonself. They should pay attention to the cessation of grasping as at peace. They should pay attention to the cessation of grasping as void. They should pay attention to the cessation of grasping as emptiness. They should pay attention to the cessation of grasping as signlessness. They should pay attention to the cessation of grasping as wishlessness. And they should pay attention to the cessation of grasping as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of the rebirth process from the cessation of grasping as nonself. They should pay attention to the cessation of the rebirth process as at peace. They should pay attention to the cessation of the rebirth process as void. They should pay attention to the cessation of the rebirth process as emptiness. They should pay attention to the cessation of the rebirth process as signlessness. They should pay attention to the cessation of the rebirth process as wishlessness. And they should pay attention to the cessation of the rebirth process as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of birth from the cessation of the rebirth process as nonself. They should pay attention to the cessation of birth as at peace. They should pay attention to the cessation of birth as void. They should pay attention to the cessation of birth as emptiness. They should pay attention to the cessation of birth as signlessness. They should pay attention to the cessation of birth as wishlessness. And they should pay attention to the cessation of birth as unconditioned.
“Those who have set the intention connected with all-aspect omniscience should, without apprehending anything, pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––from the cessation of birth as nonself. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as at peace. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as void. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as emptiness. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as signlessness. They should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as wishlessness. And they should pay attention to the cessation of aging and death, sorrow, lamentation, suffering, discomfort, and agitation––this great heap of suffering––as unconditioned.
“Moreover, Kauśika, without apprehending anything, bodhisattva great beings who have set the intention connected with all-aspect omniscience practice the perfection of generosity. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of ethical discipline. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of tolerance. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of perseverance. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of meditative concentration. Without apprehending anything, those who have set the intention connected with all-aspect omniscience practice the perfection of wisdom.
“Moreover, Kauśika, without apprehending anything, bodhisattva great beings who have set the intention connected with all-aspect omniscience cultivate the four applications of mindfulness. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four correct exertions. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four supports for miraculous ability. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the five faculties. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the five powers. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the seven branches of enlightenment. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the noble eightfold path.
“Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four truths of the noble ones. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four meditative concentrations. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four immeasurable attitudes. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four formless absorptions. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the eight liberations. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the nine serial steps of meditative absorption. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the emptiness, signlessness, and wishlessness gateways to liberation. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the extrasensory powers. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the meditative stabilities. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the dhāraṇī gateways. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the ten powers of the tathāgatas. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the four fearlessnesses. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate great loving kindness. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate great compassion. Without apprehending anything, those who have set the intention connected with all-aspect omniscience cultivate the eighteen distinct qualities of the buddhas.
“Moreover, Kauśika, when bodhisattva great beings practice the perfection of wisdom, they analytically train as follows: It is just those phenomena alone moistening, saturating, perfecting, augmenting, and considering phenomena in that way. There is no ‘I’ or ‘mine’ in them. If you ask why, it is because neither does that mind of a bodhisattva great being’s virtuous roots assist the mind set on enlightenment, nor does that mind set on enlightenment assist that mind of virtuous roots. Neither does that mind set on enlightenment assist the mind that dedicates the virtuous roots, nor does that mind that dedicates assist the mind set on enlightenment.
“Kauśika, the mind of virtuous roots does not exist and is not apprehended in the mind set on enlightenment, and the mind set on enlightenment does not exist and is not apprehended in the mind of virtuous roots. The mind set on enlightenment does not exist and is not apprehended in the mind that dedicates, and the mind that dedicates does not exist and is not apprehended in the mind set on enlightenment.
“Kauśika, that investigation of all phenomena in that manner that does not move toward anything is the perfection of wisdom of bodhisattva great beings.”
The elder Subhūti having said this, Śakra, mighty lord of the gods, inquired of him, “Venerable monk Subhūti, in what way does the mind that dedicates not associate with the mind set on enlightenment? In what way does the mind set on enlightenment not associate with the mind that dedicates? In what way is the mind that dedicates nonexistent and not apprehended in the mind set on enlightenment? In what way is the mind set on enlightenment nonexistent and not apprehended in the mind that dedicates?”
“Kauśika,” replied Subhūti, “that which is the mind that dedicates is not-mind, and that which is the mind set on enlightenment is not the mind that dedicates.659 Therefore, that which is not-mind is inconceivable, and that which is inconceivable is not-mind. Not-mind does not dedicate to not-mind. Nor does the inconceivable dedicate to the inconceivable. Therefore, that which is not mind is inconceivable. That which is inconceivable is not mind. This, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”
Then the Blessed One said to the venerable Subhūti, “Excellent, Subhūti, excellent! The way, Subhūti, that you are teaching the perfection of wisdom to bodhisattva great beings and energizing them is excellent.”
“Blessed Lord, I should feel gratitude. I should not not feel gratitude,” replied Subhūti. “That is because when the tathāgatas, arhats, perfectly complete buddhas of the past were alive, those śrāvakas of that time taught and instructed, delighted, urged, encouraged, aroused, established, and absolutely secured the Tathāgata, Arhat, perfectly complete Buddha, when earlier in the form of a bodhisattva, in the six perfections, so that, having trained in the six perfections when earlier in the form of a bodhisattva, the Blessed Lord fully awakened to unsurpassed, perfect, complete enlightenment.
“Similarly, Blessed Lord, I too should teach, should instruct, should delight, should urge, should encourage, should arouse, should establish, and should absolutely secure bodhisattva great beings in the six perfections. Those bodhisattva great beings whom I have taught, instructed, delighted, urged, encouraged, aroused, established, and absolutely secured in the six perfections in that manner will also fully awaken to unsurpassed, perfect, complete enlightenment.”
The venerable Subhūti then said to Śakra, mighty lord of the gods, “Kauśika, you should therefore listen carefully and keep this in mind. I will explain how bodhisattva great beings should dwell and how they should not dwell in the perfection of wisdom.
“Kauśika, physical forms are empty of physical forms, feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of physical forms, the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.
“Moreover, Kauśika, the eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. A bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of the eyes, the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness the mental faculty, and that emptiness of a bodhisattva, are without duality and cannot be divided into two. Kauśika, bodhisattva great beings should dwell accordingly in the perfection of wisdom.