“They should not, by way of apprehending anything, dwell on the notion that there should not be the term applications of mindfulness, there should not be the term correct exertions, there should not be the term supports for miraculous ability, and there should not be the term faculties. They should not, by way of apprehending anything, dwell on the notion that there should not be the term powers, there should not be the term branches of enlightenment, there should not be the term noble eightfold path, and there should not be the term truths of the noble ones. They should not, by way of apprehending anything, dwell on the notion that there should not be the term meditative concentrations, there should not be the term immeasurable attitudes, there should not be the term formless absorptions, and there should not be the term liberations. They should not, by way of apprehending anything, dwell on the notion that there should not be the term serial steps of meditative absorption, there should not be the term emptiness, signlessness, and wishlessness gateways to liberation, there should not be the term extrasensory powers, there should not be the term meditative stabilities, and there should not be the term dhāraṇī gateways. They should not, by way of apprehending anything, dwell on the notion that there should not be the term powers of the tathāgatas, there should not be the term fearlessnesses, there should not be the term kinds of exact knowledge, there should not be the term great loving kindness, there should not be the term great compassion, and there should not be the term distinct qualities of the buddhas.
“They should not, by way of apprehending anything, dwell on the notion that there should not be the term those who have entered the stream, there should not be the term once-returners, there should not be the term non-returners, and there should not be the term arhats. They should not, by way of apprehending anything, dwell on the notion that there should not be the term pratyekabuddhas, there should not be the term bodhisattvas, and there should not be the term buddhas.
“If you ask why, it is because once the tathāgatas, arhats, perfectly complete buddhas have fully awakened to unsurpassed, perfect, complete enlightenment, they do not apprehend any phenomena. So it is, Kauśika, that in the perfection of wisdom bodhisattva great beings should not dwell by way of apprehending anything.”
Then the venerable Śāriputra thought, “Well then, how should bodhisattva great beings dwell in the perfection of wisdom?”
The venerable Subhūti, knowing in his mind the mental questioning669 of the venerable Śāradvatīputra, then asked the venerable Śāradvatīputra, “Venerable Śāradvatīputra, do you think that the tathāgatas, arhats, perfectly complete buddhas dwell on anything?”
“Venerable Subhūti,” he replied, “the tathāgatas do not dwell on anything at all. Venerable Subhūti, the mind of the tathāgatas, arhats, perfectly complete buddhas does not dwell—that is to say, it does not dwell on physical forms, it does not dwell on feelings, it does not dwell on perceptions, it does not dwell on formative predispositions, and it does not dwell on consciousness. It does not dwell on the eyes, it does not dwell on the ears, it does not dwell on the nose, it does not dwell on the tongue, it does not dwell on the body, and it does not dwell on the mental faculty; it does not dwell on sights, it does not dwell on sounds, it does not dwell on odors, it does not dwell on tastes, it does not dwell on tangibles, and it does not dwell on mental phenomena; and it does not dwell on visual consciousness, it does not dwell on auditory consciousness, it does not dwell on olfactory consciousness, it does not dwell on gustatory consciousness, it does not dwell on tactile consciousness, and it does not dwell on mental consciousness. It does not dwell on visually compounded sensory contact, it does not dwell on aurally compounded sensory contact, it does not dwell on nasally compounded sensory contact, it does not dwell on lingually compounded sensory contact, it does not dwell on corporeally compounded sensory contact, and it does not dwell on mentally compounded sensory contact. It does not dwell on feelings conditioned by visually compounded sensory contact, it does not dwell on feelings conditioned by aurally compounded sensory contact, it does not dwell on feelings conditioned by nasally compounded sensory contact, it does not dwell on feelings conditioned by lingually compounded sensory contact, it does not dwell on feelings conditioned by corporeally compounded sensory contact, and it does not dwell on feelings conditioned by mentally compounded sensory contact. It does not dwell on the earth element, it does not dwell on the water element, it does not dwell on the fire element, it does not dwell on the wind element, it does not dwell on the space element, and it does not dwell on the consciousness element. It does not dwell on ignorance, it does not dwell on formative predispositions, it does not dwell on consciousness, it does not dwell on name and form, it does not dwell on the six sense fields, it does not dwell on sensory contact, it does not dwell on sensation, it does not dwell on craving, it does not dwell on grasping, it does not dwell on the rebirth process, it does not dwell on birth, and it does not dwell on aging and death. It does not dwell on the perfection of generosity, it does not dwell on the perfection of ethical discipline, it does not dwell on the perfection of tolerance, it does not dwell on the perfection of perseverance, it does not dwell on the perfection of meditative concentration, and it does not dwell on the perfection of wisdom. It does not dwell on the emptiness of internal phenomena, it does not dwell on the emptiness of external phenomena, it does not dwell on the emptiness of external and internal phenomena, it does not dwell on the emptiness of emptiness, it does not dwell on the emptiness of great extent, it does not dwell on the emptiness of ultimate reality, it does not dwell on the emptiness of conditioned phenomena, it does not dwell on the emptiness of unconditioned phenomena, it does not dwell on the emptiness of the unlimited, it does not dwell on the emptiness of that which has neither beginning nor end, it does not dwell on the emptiness of nonexclusion, it does not dwell on the emptiness of inherent nature, it does not dwell on the emptiness of all phenomena, it does not dwell on the emptiness of intrinsic defining characteristics, it does not dwell on the emptiness of that which cannot be apprehended, it does not dwell on the emptiness of nonentities, it does not dwell on the emptiness of essential nature, and it does not dwell on the emptiness of an essential nature of nonentities. It does not dwell on the applications of mindfulness, it does not dwell on the correct exertions, it does not dwell on the supports for miraculous ability, it does not dwell on the faculties, it does not dwell on the powers, it does not dwell on the branches of enlightenment, and it does not dwell on the noble eightfold path. It does not dwell on the truths of the noble ones, it does not dwell on the meditative concentrations, it does not dwell on the immeasurable attitudes, it does not dwell on the formless absorptions, it does not dwell on the liberations, it does not dwell on the serial steps of meditative absorption, it does not dwell on the emptiness, signlessness, and wishlessness gateways to liberation, it does not dwell on the extrasensory powers, it does not dwell on the meditative stabilities, and it does not dwell on the dhāraṇī gateways. It does not dwell on the powers of the tathāgatas, it does not dwell on the fearlessnesses, it does not dwell on the kinds of exact knowledge, it does not dwell on great loving kindness, it does not dwell on great compassion, and it does not dwell on the distinct qualities of the buddhas. It does not dwell on knowledge of all the dharmas, it does not dwell on the knowledge of the aspects of the path, and it does not dwell on all-aspect omniscience.”
Subhūti said, “Venerable Śāradvatīputra, bodhisattva great beings should dwell on the perfection of wisdom in the same way that the tathāgatas, arhats, perfectly complete buddhas neither dwell nor do not dwell on physical forms, neither dwell nor do not dwell on feelings, neither dwell nor do not dwell on perceptions, neither dwell nor do not dwell formative predispositions, and neither dwell nor do not dwell or consciousness; neither dwell nor do not dwell on the eyes, neither dwell nor do not dwell on the ears, neither dwell nor do not dwell on the nose, neither dwell nor do not dwell on the tongue, neither dwell nor do not dwell on the body, and neither dwell nor do not dwell on the mental faculty; neither dwell nor do not dwell on sights, neither dwell nor do not dwell on sounds, neither dwell nor do not dwell on odors, neither dwell nor do not dwell on tastes, neither dwell nor do not dwell on tangibles, and neither dwell nor do not dwell on mental phenomena; neither dwell nor do not dwell on visual consciousness, neither dwell nor do not dwell on auditory consciousness, neither dwell nor do not dwell on olfactory consciousness, neither dwell nor do not dwell on gustatory consciousness, neither dwell nor do not dwell on tactile consciousness, and neither dwell nor do not dwell on mental consciousness; neither dwell nor do not dwell on visually compounded sensory contact, neither dwell nor do not dwell on aurally compounded sensory contact, neither dwell nor do not dwell on nasally compounded sensory contact, neither dwell nor do not dwell on lingually compounded sensory contact, neither dwell nor do not dwell on corporeally compounded sensory contact, and neither dwell nor do not dwell on mentally compounded sensory contact; neither dwell nor do not dwell on feelings conditioned by visually compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by aurally compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by nasally compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by lingually compounded sensory contact, neither dwell nor do not dwell on feelings conditioned by corporeally compounded sensory contact, and neither dwell nor do not dwell on feelings conditioned by mentally compounded sensory contact; neither dwell nor do not dwell on the earth element, neither dwell nor do not dwell on the water element, neither dwell nor do not dwell on the fire element, neither dwell nor do not dwell on the wind element, neither dwell nor do not dwell on the space element, and neither dwell nor do not dwell on the consciousness element; neither dwell nor do not dwell on ignorance, neither dwell nor do not dwell on formative predispositions, neither dwell nor do not dwell on consciousness, neither dwell nor do not dwell on name and form, neither dwell nor do not dwell on the six sense fields, neither dwell nor do not dwell on sensory contact, neither dwell nor do not dwell on sensation, neither dwell nor do not dwell on craving, neither dwell nor do not dwell on grasping, neither dwell nor do not dwell on the rebirth process, neither dwell nor do not dwell on birth, and neither dwell nor do not dwell on aging and death; neither dwell nor do not dwell on the perfection of generosity, neither dwell nor do not dwell on the perfection of ethical discipline, neither dwell nor do not dwell on the perfection of tolerance, neither dwell nor do not dwell on the perfection of perseverance, neither dwell nor do not dwell on the perfection of meditative concentration, and neither dwell nor do not dwell on the perfection of wisdom; neither dwell nor do not dwell on the emptiness of internal phenomena, neither dwell nor do not dwell on the emptiness of external phenomena, neither dwell nor do not dwell on the emptiness of external and internal phenomena, neither dwell nor do not dwell on the emptiness of emptiness, neither dwell nor do not dwell on the emptiness of great extent, neither dwell nor do not dwell on the emptiness of ultimate reality, neither dwell nor do not dwell on the emptiness of conditioned phenomena, neither dwell nor do not dwell on the emptiness of unconditioned phenomena, neither dwell nor do not dwell on the emptiness of the unlimited, neither dwell nor do not dwell on the emptiness of that which has neither beginning nor end, neither dwell nor do not dwell on the emptiness of nonexclusion, neither dwell nor do not dwell on the emptiness of inherent nature, neither dwell nor do not dwell on the emptiness of all phenomena, neither dwell nor do not dwell on the emptiness of intrinsic defining characteristics, neither dwell nor do not dwell on the emptiness of that which cannot be apprehended, neither dwell nor do not dwell on the emptiness of nonentities, neither dwell nor do not dwell on the emptiness of essential nature, and neither dwell nor do not dwell on the emptiness of an essential nature of nonentities; neither dwell nor do not dwell on the applications of mindfulness, neither dwell nor do not dwell on the correct exertions, neither dwell nor do not dwell on the supports for miraculous ability, neither dwell nor do not dwell on the faculties, neither dwell nor do not dwell on the powers, neither dwell nor do not dwell on the branches of enlightenment, and neither dwell nor do not dwell on the noble eightfold path; neither dwell nor do not dwell on the truths of the noble ones, neither dwell nor do not dwell on the meditative concentrations, neither dwell nor do not dwell on the immeasurable attitudes, neither dwell nor do not dwell on the formless absorptions, neither dwell nor do not dwell on the liberations, neither dwell nor do not dwell on the serial steps of meditative absorption, neither dwell nor do not dwell on the emptiness, signlessness, and wishlessness gateways to liberation, neither dwell nor do not dwell on the extrasensory powers, neither dwell nor do not dwell on the meditative stabilities, and neither dwell nor do not dwell on the dhāraṇī gateways; neither dwell nor do not dwell on the powers of the tathāgatas, neither dwell nor do not dwell on the fearlessnesses, neither dwell nor do not dwell on the kinds of exact knowledge, neither dwell nor do not dwell on great loving kindness, neither dwell nor do not dwell on great compassion, and neither dwell nor do not dwell on the distinct qualities of the buddhas; and neither dwell nor do not dwell on knowledge of all the dharmas, neither dwell nor do not dwell on the knowledge of the aspects of the path, and neither dwell nor do not dwell on all-aspect omniscience. They should dwell in the perfection of wisdom like that. Venerable Śāradvatīputra, bodhisattva great beings should train and dwell in the perfection of wisdom accordingly, without apprehending anything.”
This thought then occurred to some gods among the assembly: “The statements of the yakṣas, the language of the yakṣas, the words of the yakṣas, and the expressions of the yakṣas can be comprehended when spoken by the yakṣas,670 but the perfection of wisdom that the noble one Subhūti explains, speaks about, teaches, details, elucidates, and gives conclusive instructions about671 is incomprehensible.”
“Gods,” said Subhūti, “it is because not a single syllable is spoken, and that which is not spoken cannot be heard. If you ask why, gods, it is because the perfection of wisdom is not syllables, so there is no teacher, no listener, and no one who understands. If you ask why, gods, it is because the enlightenment of the tathāgatas, arhats, perfectly complete buddhas is without syllables. Gods, as an analogy, suppose that a tathāgata, arhat, perfectly complete buddha were to conjure an emanation of a buddha, and that emanation too were to conjure up the four assemblies of monks, nuns, laymen, and laywomen, and that emanation were to teach the Dharma to those four assemblies. Do you think, gods, that there would be anyone teaching those assemblies, or anyone who would hear, or anyone who would understand?”
“Gods, as an analogy, suppose that a clever magician or magician’s apprentice, standing at a major crossroads, were to conjure up a tathāgata, arhat, perfectly complete buddha, and conjure up the four assemblies of monks, nuns, laymen, and laywomen, and that tathāgata were then to teach the Dharma to those four assemblies that had been conjured up. Do you think, gods, that there would be anyone teaching or listening, or understanding there?”
Those gods then thought, “Oh! This elder Subhūti is making it clear! Oh! He is elucidating the perfection of wisdom! But he is teaching the most profound of all. He is entering into the most subtle of all.”
Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, said to them, “Gods, physical forms are neither profound nor subtle, feelings are neither profound nor subtle, perceptions are neither profound nor subtle, formative predispositions are neither profound nor subtle, and consciousness is neither profound nor subtle. If you ask why, it is because the nature of physical forms is neither profound nor subtle, the nature of feelings is neither profound nor subtle, the nature of perceptions is neither profound nor subtle, the nature of formative predispositions is neither profound nor subtle, and the nature of consciousness is neither profound nor subtle.
“The eyes are neither profound nor subtle, the ears are neither profound nor subtle, the nose is neither profound nor subtle, the tongue is neither profound nor subtle, the body is neither profound nor subtle, and the mental faculty is neither profound nor subtle. If you ask why, it is because the nature of the eyes is neither profound nor subtle, the nature of the ears is neither profound nor subtle, the nature of the nose is neither profound nor subtle, the nature of the tongue is neither profound nor subtle, the nature of the body is neither profound nor subtle, and the nature of the mental faculty is neither profound nor subtle. Sights are neither profound nor subtle, sounds are neither profound nor subtle, odors are neither profound nor subtle, tastes are neither profound nor subtle, tangibles are neither profound nor subtle, and mental phenomena are neither profound nor subtle. If you ask why, it is because the nature of sights is neither profound nor subtle, the nature of sounds is neither profound nor subtle, the nature of odors is neither profound nor subtle, the nature of tastes is neither profound nor subtle, the nature of tangibles is neither profound nor subtle, and the nature of mental phenomena is neither profound nor subtle. Visual consciousness is neither profound nor subtle, auditory consciousness is neither profound nor subtle, olfactory consciousness is neither profound nor subtle, gustatory consciousness is neither profound nor subtle, tactile consciousness is neither profound nor subtle, and mental consciousness is neither profound nor subtle. If you ask why, it is because the nature of visual consciousness is neither profound nor subtle, the nature of auditory consciousness is neither profound nor subtle, the nature of olfactory consciousness is neither profound nor subtle, the nature of gustatory consciousness is neither profound nor subtle, the nature of tactile consciousness is neither profound nor subtle, and the nature of mental consciousness is neither profound nor subtle. Visually compounded sensory contact is neither profound nor subtle, aurally compounded sensory contact is neither profound nor subtle, nasally compounded sensory contact is neither profound nor subtle, lingually compounded sensory contact is neither profound nor subtle, corporeally compounded sensory contact is neither profound nor subtle, and mentally compounded sensory contact is neither profound nor subtle. If you ask why, it is because the nature of visually compounded sensory contact is neither profound nor subtle, the nature of aurally compounded sensory contact is neither profound nor subtle, the nature of nasally compounded sensory contact is neither profound nor subtle, the nature of lingually compounded sensory contact is neither profound nor subtle, the nature of corporeally compounded sensory contact is neither profound nor subtle, and the nature of mentally compounded sensory contact is neither profound nor subtle. Feelings conditioned by visually compounded sensory contact are neither profound nor subtle, feelings conditioned by aurally compounded sensory contact are neither profound nor subtle, feelings conditioned by nasally compounded sensory contact are neither profound nor subtle, feelings conditioned by lingually compounded sensory contact are neither profound nor subtle, feelings conditioned by corporeally compounded sensory contact are neither profound nor subtle, and feelings conditioned by mentally compounded sensory contact are neither profound nor subtle. If you ask why, it is because the nature of feelings conditioned by visually compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by aurally compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by nasally compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by lingually compounded sensory contact is neither profound nor subtle, the nature of feelings conditioned by corporeally compounded sensory contact is neither profound nor subtle, and the nature of feelings conditioned by mentally compounded sensory contact is neither profound nor subtle.
“The earth element is neither profound nor subtle, the water element is neither profound nor subtle, the fire element is neither profound nor subtle, the wind element is neither profound nor subtle, the space element is neither profound nor subtle, and the consciousness element is neither profound nor subtle. If you ask why, it is because the nature of the earth element is neither profound nor subtle, the nature of the water element is neither profound nor subtle, the nature of the fire element is neither profound nor subtle, the nature of the wind element is neither profound nor subtle, the nature of the space element is neither profound nor subtle, and the nature of the consciousness element is neither profound nor subtle.
“Ignorance is neither profound nor subtle, formative predispositions are neither profound nor subtle, consciousness is neither profound nor subtle, name and form are neither profound nor subtle, the six sense fields are neither profound nor subtle, sensory contact is neither profound nor subtle, sensation is neither profound nor subtle, craving is neither profound nor subtle, grasping is neither profound nor subtle, the rebirth process is neither profound nor subtle, birth is neither profound nor subtle, and aging and death are neither profound nor subtle. If you ask why, it is because the nature of ignorance is neither profound nor subtle, the nature of formative predispositions is neither profound nor subtle, the nature of consciousness is neither profound nor subtle, the nature of name and form is neither profound nor subtle, the nature of the six sense fields is neither profound nor subtle, the nature of sensory contact is neither profound nor subtle, the nature of sensation is neither profound nor subtle, the nature of craving is neither profound nor subtle, the nature of grasping is neither profound nor subtle, the nature of the rebirth process is neither profound nor subtle, the nature of birth is neither profound nor subtle, and the nature of aging and death is neither profound nor subtle.
“The perfection of generosity is neither profound nor subtle, the perfection of ethical discipline is neither profound nor subtle, the perfection of tolerance is neither profound nor subtle, the perfection of perseverance is neither profound nor subtle, the perfection of meditative concentration is neither profound nor subtle, the perfection of wisdom is neither profound nor subtle. If you ask why, it is because the nature of the perfection of generosity is neither profound nor subtle, the nature of the perfection of ethical discipline is neither profound nor subtle, the nature of the perfection of tolerance is neither profound nor subtle, the nature of the perfection of perseverance is neither profound nor subtle, the nature of the perfection of meditative concentration is neither profound nor subtle, and the nature of the perfection of wisdom is neither profound nor subtle.
“The emptiness of internal phenomena is neither profound nor subtle, the emptiness of external phenomena is neither profound nor subtle, the emptiness of external and internal phenomena is neither profound nor subtle, the emptiness of emptiness is neither profound nor subtle, the emptiness of great extent is neither profound nor subtle, the emptiness of ultimate reality is neither profound nor subtle, the emptiness of conditioned phenomena is neither profound nor subtle, the emptiness of unconditioned phenomena is neither profound nor subtle, the emptiness of the unlimited is neither profound nor subtle, the emptiness of that which has neither beginning nor end is neither profound nor subtle, the emptiness of nonexclusion is neither profound nor subtle, the emptiness of inherent nature is neither profound nor subtle, the emptiness of all phenomena is neither profound nor subtle, the emptiness of intrinsic defining characteristics is neither profound nor subtle, the emptiness of that which cannot be apprehended is neither profound nor subtle, the emptiness of nonentities is neither profound nor subtle, the emptiness of essential nature is neither profound nor subtle, and the emptiness of an essential nature of nonentities is neither profound nor subtle. If you ask why, it is because the nature of the emptiness of internal phenomena is neither profound nor subtle, the nature of the emptiness of external phenomena is neither profound nor subtle, the nature of the emptiness of external and internal phenomena is neither profound nor subtle, the nature of the emptiness of emptiness is neither profound nor subtle, the nature of the emptiness of great extent is neither profound nor subtle, the nature of the emptiness of ultimate reality is neither profound nor subtle, the nature of the emptiness of conditioned phenomena is neither profound nor subtle, the nature of the emptiness of unconditioned phenomena is neither profound nor subtle, the nature of the emptiness of the unlimited is neither profound nor subtle, the nature of the emptiness of that which has neither beginning nor end is neither profound nor subtle, the nature of the emptiness of nonexclusion is neither profound nor subtle, the nature of the emptiness of inherent nature is neither profound nor subtle, the nature of the emptiness of all phenomena is neither profound nor subtle, the nature of the emptiness of intrinsic defining characteristics is neither profound nor subtle, the nature of the emptiness of that which cannot be apprehended is neither profound nor subtle, the nature of the emptiness of nonentities is neither profound nor subtle, the nature of the emptiness of essential nature is neither profound nor subtle, and the nature of the emptiness of an essential nature of nonentities is neither profound nor subtle.
“The applications of mindfulness are neither profound nor subtle, the correct exertions are neither profound nor subtle, the supports for miraculous ability are neither profound nor subtle, the faculties are neither profound nor subtle, the powers are neither profound nor subtle, the branches of enlightenment are neither profound nor subtle, the noble eightfold path is neither profound nor subtle, the truths of the noble ones are neither profound nor subtle, the meditative concentrations are neither profound nor subtle, the immeasurable attitudes are neither profound nor subtle, the formless absorptions are neither profound nor subtle, the liberations are neither profound nor subtle, the serial steps of meditative absorption are neither profound nor subtle, the emptiness, signlessness, and wishlessness gateways to liberation are neither profound nor subtle, the extrasensory powers are neither profound nor subtle, the meditative stabilities are neither profound nor subtle, the dhāraṇī gateways are neither profound nor subtle, the powers of the tathāgatas are neither profound nor subtle, the fearlessnesses are neither profound nor subtle, the kinds of exact knowledge are neither profound nor subtle, great loving kindness is neither profound nor subtle, great compassion is neither profound nor subtle, and the distinct qualities of the buddhas are neither profound nor subtle. If you ask why, it is because the nature of the applications of mindfulness is neither profound nor subtle, the nature of the correct exertions is neither profound nor subtle, the nature of the supports for miraculous ability is neither profound nor subtle, the nature of the faculties is neither profound nor subtle, the nature of the powers is neither profound nor subtle, the nature of the branches of enlightenment is neither profound nor subtle, the nature of the noble eightfold path is neither profound nor subtle, the nature of the truths of the noble ones is neither profound nor subtle, the nature of the meditative concentrations is neither profound nor subtle, the nature of the immeasurable attitudes is neither profound nor subtle, the nature of the formless absorptions is neither profound nor subtle, the nature of the liberations is neither profound nor subtle, the nature of the serial steps of meditative absorption is neither profound nor subtle, the nature of the emptiness, signlessness, and wishlessness gateways to liberation is neither profound nor subtle, the nature of the extrasensory powers is neither profound nor subtle, the nature of the meditative stabilities is neither profound nor subtle, the nature of the dhāraṇī gateways is neither profound nor subtle, the nature of the powers of the tathāgatas is neither profound nor subtle, the nature of the fearlessnesses is neither profound nor subtle, the nature of the kinds of exact knowledge is neither profound nor subtle, the nature of great loving kindness is neither profound nor subtle, the nature of great compassion is neither profound nor subtle, and the nature of the distinct qualities of the buddhas is neither profound nor subtle. knowledge of all the dharmas is neither profound nor subtle, the knowledge of the aspects of the path is neither profound nor subtle, and all-aspect omniscience is neither profound nor subtle. If you ask why, it is because the nature of knowledge of all the dharmas is neither profound nor subtle, the nature of the knowledge of the aspects of the path is neither profound nor subtle, and the nature of all-aspect omniscience is neither profound nor subtle.”
Then those gods thought, “In this teaching of the Dharma nothing is designated as physical forms, nothing is designated as feelings, nothing is designated as perceptions, nothing is designated as formative predispositions, and nothing is designated as consciousness. In this teaching of the Dharma, nothing is designated as the eyes, nothing is designated as the ears, nothing is designated as the nose, nothing is designated as the tongue, nothing is designated as the body, and nothing is designated as the mental faculty; nothing is designated as sights, nothing is designated as sounds, nothing is designated as odors, nothing is designated as tastes, nothing is designated as tangibles, and nothing is designated as mental phenomena; nothing is designated as visual consciousness, nothing is designated as auditory consciousness, nothing is designated as olfactory consciousness, nothing is designated as gustatory consciousness, nothing is designated as tactile consciousness, and nothing is designated as mental consciousness. In this teaching of the Dharma, nothing is designated as visually compounded sensory contact, nothing is designated as aurally compounded sensory contact, nothing is designated as nasally compounded sensory contact, nothing is designated as lingually compounded sensory contact, nothing is designated as corporeally compounded sensory contact, and nothing is designated as mentally compounded sensory contact; nothing is designated as feelings conditioned by visually compounded sensory contact, nothing is designated as feelings conditioned by aurally compounded sensory contact, nothing is designated as feelings conditioned by nasally compounded sensory contact, nothing is designated as feelings conditioned by lingually compounded sensory contact, nothing is designated as feelings conditioned by corporeally compounded sensory contact, and nothing is designated as feelings conditioned by mentally compounded sensory contact. In this teaching of the Dharma nothing is designated as the earth element, nothing is designated as the water element, nothing is designated as the fire element, nothing is designated as the wind element, nothing is designated as the space element, and nothing is designated as the consciousness element. In this teaching of the Dharma, nothing is designated as ignorance, nothing is designated as formative predispositions, nothing is designated as consciousness, nothing is designated as name and form, nothing is designated as the six sense fields, nothing is designated as sensory contact, nothing is designated as sensation, nothing is designated as craving, nothing is designated as grasping, nothing is designated as the rebirth process, nothing is designated as birth, and nothing is designated as aging and death. In this teaching of the Dharma nothing is designated as the perfection of generosity, nothing is designated as the perfection of ethical discipline, nothing is designated as the perfection of tolerance, nothing is designated as the perfection of perseverance, nothing is designated as the perfection of meditative concentration, and nothing is designated as the perfection of wisdom. In this teaching of the Dharma nothing is designated as the emptiness of internal phenomena, nothing is designated as the emptiness of external phenomena, nothing is designated as the emptiness of external and internal phenomena, nothing is designated as the emptiness of emptiness, nothing is designated as the emptiness of great extent, nothing is designated as the emptiness of ultimate reality, nothing is designated as the emptiness of conditioned phenomena, nothing is designated as the emptiness of unconditioned phenomena, nothing is designated as the emptiness of the unlimited, nothing is designated as the emptiness of that which has neither beginning nor end, nothing is designated as the emptiness of nonexclusion, nothing is designated as the emptiness of inherent nature, nothing is designated as the emptiness of all phenomena, nothing is designated as the emptiness of intrinsic defining characteristics, nothing is designated as the emptiness of that which cannot be apprehended, nothing is designated as the emptiness of nonentities, nothing is designated as the emptiness of essential nature, and nothing is designated as the emptiness of an essential nature of nonentities. In this teaching of the Dharma nothing is designated as the applications of mindfulness, nothing is designated as the correct exertions, nothing is designated as the supports for miraculous ability, nothing is designated as the faculties, nothing is designated as the powers, nothing is designated as the branches of enlightenment, nothing is designated as the noble eightfold path, nothing is designated as the truths of the noble ones, nothing is designated as the meditative concentrations, nothing is designated as the immeasurable attitudes, nothing is designated as the formless absorptions, nothing is designated as the eight liberations, nothing is designated as the nine serial steps of meditative absorption, nothing is designated as the emptiness, signlessness, and wishlessness gateways to liberation, nothing is designated as the extrasensory powers, nothing is designated as the meditative stabilities, nothing is designated as the dhāraṇī gateways, nothing is designated as the powers of the tathāgatas, nothing is designated as the fearlessnesses, nothing is designated as the kinds of exact knowledge, nothing is designated as great loving kindness, nothing is designated as great compassion, and nothing is designated as the eighteen distinct qualities of the buddhas. In this Dharma nothing is designated as those who have entered the stream and nothing is designated as the fruit of having entered the stream, nothing is designated as once-returners and nothing is designated as the fruit of once-returner, nothing is designated as non-returners and nothing is designated as the fruit of non-returner, nothing is designated as arhats and nothing is designated as arhatship, nothing is designated as pratyekabuddhas and nothing is designated as individual enlightenment, nothing is designated as bodhisattvas and nothing is designated as the bodhisattva levels, and nothing is designated as buddhas and nothing is designated as enlightenment. Nothing is designated as syllables.”
The venerable Subhūti then said to those gods, “It is so, gods, it is so. The enlightenment of the tathāgatas is inexpressible—it is not spoken about, it is not taught by anyone, it is not heard by anyone, and it is not known by anyone. Therefore, gods, even if somebody wants to be a recipient of the fruit of having entered the stream and wants to actualize the fruit of having entered the stream, it is not possible without relying on this forbearance. Even if somebody wants to be a recipient of the fruit of once-returner and wants to actualize the fruit of once-returner, it is not possible without relying on this forbearance. Even if somebody wants to be a recipient of the result of non-returner and wants to actualize the result of non-returner, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of arhatship and wants to actualize arhatship, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of individual enlightenment and wants to actualize individual enlightenment, it is not possible without relying on this forbearance. Even if somebody wants to be the recipient of unsurpassed, perfect, complete enlightenment and wants to actualize unsurpassed, perfect, complete enlightenment, it is not possible without relying on this forbearance.
“In this way, gods, starting from when they first set their mind on enlightenment, bodhisattva great beings should abide in the perfection of wisdom based on its being neither spoken nor heard.”
This completes the fourteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”