The Perfection of Wisdom in One Hundred Thousand Lines

Then Śakra, mighty lord of the gods, thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were⁶⁷⁸ to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti?”

Then all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there are––also thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

Then Śakra, mighty lord of the gods, and all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahma­pārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm––conjured up many divine mandārava flowers and, in order to worship this perfection of wisdom, sprinkled, scattered, and showered them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.

As soon as these flowers had been scattered, the ground⁶⁷⁹ of this billionfold world system was covered with flowers and a delightful and pleasing, towering mansion of flowers remained in the sky above, as large as this billionfold world system.

The elder Subhūti thought, “I have not previously seen even in all the abodes of the gods flowers like these that the gods have scattered. These flowers have been conjured up. Flowers like these that the gods have scattered do not come from trees, are not grown in water, and are not grown on the plains. Flowers like these that the gods have scattered are mind-made, so these flowers do not come from trees.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Venerable monk Subhūti, these flowers have not originated, so these flowers are not mind-made and they do not come from trees.”

“Kauśika,” replied Subhūti, “you have said that these flowers are nonarising, so these flowers are not mind-made and they do not come from trees. Kauśika, in that way they are nonarising and are not flowers.”

Śakra then asked, “Venerable monk Subhūti, is it not only these ephemeral flowers that have not originated, but have physical forms also not originated, feelings also not originated, perceptions also not originated, formative predispositions also not originated, and consciousness also not originated?”

“Kauśika,” replied Subhūti, “it is not only these ephemeral flowers that have not originated, but, Kauśika, physical forms have also not originated, and the unoriginated is not physical forms; feelings, Kauśika, have also not originated, and the unoriginated is not feelings; perceptions, Kauśika, have also not originated, and the unoriginated is not perceptions; formative predispositions, Kauśika, have also not originated, and the unoriginated is not formative predispositions; and consciousness, Kauśika, has not originated, and the unoriginated is not consciousness.

“The eyes, Kauśika, have not originated, and the unoriginated is not the eyes; the ears, Kauśika, have not originated, and the unoriginated is not the ears; the nose, Kauśika, has not originated, and the unoriginated is not the nose; the tongue, Kauśika, has not originated, and the unoriginated is not the tongue; the body, Kauśika, has not originated, and the unoriginated is not the body; and the mental faculty, Kauśika, has not originated, and the unoriginated is not the mental faculty. Sights, Kauśika, have not originated, and the unoriginated is not sights; sounds, Kauśika, have not originated, and the unoriginated is not sounds; odors, Kauśika, have not originated, and the unoriginated is not odors; tastes, Kauśika, have not originated, and the unoriginated is not tastes; tangibles, Kauśika, have not originated, and the unoriginated is not tangibles; and mental phenomena, Kauśika, have not originated, and the unoriginated is not mental phenomena. Visual consciousness, Kauśika, has not originated, and the unoriginated is not visual consciousness; auditory consciousness, Kauśika, has not originated, and the unoriginated is not auditory consciousness; olfactory consciousness, Kauśika, has not originated, and the unoriginated is not olfactory consciousness; gustatory consciousness, Kauśika, has not originated, and the unoriginated is not gustatory consciousness; tactile consciousness, Kauśika, has not originated, and the unoriginated is not tactile consciousness; and mental consciousness, Kauśika, has not originated, and the unoriginated is not mental consciousness. Visually compounded sensory contact, Kauśika, has not originated, and the unoriginated is not visually compounded sensory contact; aurally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not aurally compounded sensory contact; nasally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not nasally compounded sensory contact; lingually compounded sensory contact, Kauśika, has not originated, and the unoriginated is not lingually compounded sensory contact; corporeally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not corporeally compounded sensory contact; and mentally compounded sensory contact, Kauśika, has not originated, and the unoriginated is not mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by visually compounded sensory contact; feelings conditioned by aurally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by aurally compounded sensory contact; feelings conditioned by nasally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by nasally compounded sensory contact; feelings conditioned by lingually compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by lingually compounded sensory contact; feelings conditioned by corporeally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by corporeally compounded sensory contact; and feelings conditioned by mentally compounded sensory contact, Kauśika, have not originated, and the unoriginated is not feelings conditioned by mentally compounded sensory contact.

“The earth element, Kauśika, has not originated, and the unoriginated is not the earth element; the water element, Kauśika, has not originated, and the unoriginated is not the water element; the fire element, Kauśika, has not originated, and the unoriginated is not the fire element; the wind element, Kauśika, has not originated, and the unoriginated is not the wind element; the space element, Kauśika, has not originated, and the unoriginated is not the space element; and the consciousness element, Kauśika, has not originated, and the unoriginated is not the consciousness element.

“Ignorance, Kauśika, has not originated, and the unoriginated is not ignorance; formative predispositions, Kauśika, have not originated, and the unoriginated is not formative predispositions; consciousness, Kauśika, has not originated, and the unoriginated is not consciousness; name and form, Kauśika, have not originated, and the unoriginated is not name and form; the six sense fields, Kauśika, have not originated, and the unoriginated is not the six sense fields; sensory contact, Kauśika, has not originated, and the unoriginated is not sensory contact; sensation, Kauśika, has not originated, and the unoriginated is not sensation; craving, Kauśika, has not originated, and the unoriginated is not craving; grasping, Kauśika, has not originated, and the unoriginated is not grasping; the rebirth process, Kauśika, has not originated, and the unoriginated is not the rebirth process; birth, Kauśika, has not originated, and the unoriginated is not birth; and aging and death, Kauśika, have not originated, and the unoriginated is not aging and death.

“The perfection of generosity, Kauśika, has not originated, and the unoriginated is not the perfection of generosity; the perfection of ethical discipline, Kauśika, has not originated, and the unoriginated is not the perfection of ethical discipline; the perfection of tolerance, Kauśika, has not originated, and the unoriginated is not the perfection of tolerance; the perfection of perseverance, Kauśika, has not originated, and the unoriginated is not the perfection of perseverance; the perfection of meditative concentration, Kauśika, has not originated, and the unoriginated is not the perfection of meditative concentration; and the perfection of wisdom, Kauśika, has not originated, and the unoriginated is not the perfection of wisdom.

“The emptiness of internal phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of internal phenomena; the emptiness of external phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of external phenomena; the emptiness of external and internal phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of external and internal phenomena; the emptiness of emptiness, Kauśika, has not originated, and the unoriginated is not the emptiness of emptiness; the emptiness of great extent, Kauśika, has not originated, and the unoriginated is not the emptiness of great extent; the emptiness of ultimate reality, Kauśika, has not originated, and the unoriginated is not the emptiness of ultimate reality; the emptiness of conditioned phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of conditioned phenomena; the emptiness of unconditioned phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of unconditioned phenomena; the emptiness of the unlimited, Kauśika, has not originated, and the unoriginated is not the emptiness of the unlimited; the emptiness of that which has neither beginning nor end, Kauśika, has not originated, and the unoriginated is not the emptiness of that which has neither beginning nor end; the emptiness of nonexclusion, Kauśika, has not originated, and the unoriginated is not the emptiness of nonexclusion; the emptiness of inherent nature, Kauśika, has not originated, and the unoriginated is not the emptiness of inherent nature; the emptiness of all phenomena, Kauśika, has not originated, and the unoriginated is not the emptiness of all phenomena; the emptiness of intrinsic defining characteristics, Kauśika, has not originated, and the unoriginated is not the emptiness of intrinsic defining characteristics; the emptiness of that which cannot be apprehended, Kauśika, has not originated, and the unoriginated is not the emptiness of that which cannot be apprehended; the emptiness of nonentities, Kauśika, has not originated, and the unoriginated is not the emptiness of nonentities; the emptiness of essential nature, Kauśika, has not originated, and the unoriginated is not the emptiness of essential nature; and the emptiness of an essential nature of nonentities, Kauśika, has not originated, and the unoriginated is not the emptiness of an essential nature of nonentities.

“The applications of mindfulness, Kauśika, have not originated, and the unoriginated is not the applications of mindfulness; the correct exertions, Kauśika, have not originated, and the unoriginated is not the correct exertions; the supports for miraculous ability, Kauśika, have not originated, and the unoriginated is not the supports for miraculous ability; the faculties, Kauśika, have not originated, and the unoriginated is not the faculties; the powers, Kauśika, have not originated, and the unoriginated is not the powers; the branches of enlightenment, Kauśika, have not originated, and the unoriginated is not the branches of enlightenment; and the noble eightfold path, Kauśika, has not originated, and the unoriginated is not the noble eightfold path. The truths of the noble ones, Kauśika, have not originated, and the unoriginated is not the truths of the noble ones; the meditative concentrations, Kauśika, have not originated, and the unoriginated is not the meditative concentrations; the immeasurable attitudes, Kauśika, have not originated, and the unoriginated is not the immeasurable attitudes; the formless absorptions, Kauśika, have not originated, and the unoriginated is not the formless absorptions; the eight liberations, Kauśika, have not originated, and the unoriginated is not the eight liberations; the nine serial steps of meditative absorption, Kauśika, have not originated, and the unoriginated is not the nine serial steps of meditative absorption; the emptiness, signlessness, and wishlessness gateways to liberation, Kauśika, have not originated, and the unoriginated is not the emptiness, signlessness, and wishlessness gateways to liberation; the extrasensory powers, Kauśika, have not originated, and the unoriginated is not the extrasensory powers; the meditative stabilities, Kauśika, have not originated, and the unoriginated is not the meditative stabilities; the dhāraṇī gateways, Kauśika, have not originated, and the unoriginated is not the dhāraṇī gateways; the ten powers of the tathāgatas, Kauśika, have not originated, and the unoriginated is not the powers of the tathāgatas; the four fearlessnesses, Kauśika, have not originated, and the unoriginated is not the fearlessnesses; the four kinds of exact knowledge, Kauśika, have not originated, and the unoriginated is not the kinds of exact knowledge; great loving kindness, Kauśika, has not originated, and the unoriginated is not great loving kindness; great compassion, Kauśika, has not originated, and the unoriginated is not great compassion; and the eighteen distinct qualities of the buddhas, Kauśika, have not originated, and the unoriginated is not the distinct qualities of the buddhas.

“The fruit of having entered the stream, Kauśika, has not originated, and the unoriginated is not the fruit of having entered the stream; the fruit of once-returner, Kauśika, has not originated, and the unoriginated is not the fruit of once-returner; the fruit of non-returner, Kauśika, has not originated, and the unoriginated is not the fruit of non-returner; arhatship, Kauśika, has not originated, and the unoriginated is not arhatship; individual enlightenment, Kauśika, has not originated, and the unoriginated is not individual enlightenment; the knowledge of the aspects of the path, Kauśika, has not originated, and the unoriginated is not the knowledge of the aspects of the path; and all-aspect omniscience, Kauśika, has not originated, and the unoriginated is not all-aspect omniscience.

“Those who have entered the stream, Kauśika, have not originated, and the unoriginated is not those who have entered the stream; once-returners, Kauśika, have not originated, and the unoriginated is not once-returners; non-returners, Kauśika, have not originated, and the unoriginated is not non-returners; arhats, Kauśika, have not originated, and the unoriginated is not arhats; pratyekabuddhas, Kauśika, have not originated, and the unoriginated is not pratyekabuddhas; bodhisattvas, Kauśika, have not originated, and the unoriginated is not bodhisattvas; and tathāgatas, Kauśika, have not originated, and the unoriginated is not tathāgatas.”

Then Śakra, mighty lord of the gods, thought, “Oh! This elder Subhūti who thus teaches the reality of phenomena without contradicting designation is profoundly wise.”

The Blessed One then said to Śakra, mighty lord of the gods, “It is so, Kauśika, it is so. This elder Subhūti is endowed with profound wisdom in that he thus, without contradicting designation, teaches the reality of phenomena.”

Then Śakra, mighty lord of the gods, asked the Blessed One, “Blessed Lord, how does this elder Subhūti, without contradicting designation, teach the reality of phenomena?”

Śakra, mighty lord of the gods, having asked that, the Blessed One replied to him, “Kauśika, physical forms are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, perceptions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, formative predispositions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it.

“Kauśika, the eyes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the ears are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the nose is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the tongue is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the body is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the mental faculty is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena⁶⁸⁰ is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, sights are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sounds are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, odors are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tastes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tangibles are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mental phenomena are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, visual consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, auditory consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, olfactory consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, gustatory consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, tactile consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mental consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, visually compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, aurally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, nasally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, lingually compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, corporeally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, mentally compounded sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, feelings conditioned by visually compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by aurally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by nasally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by lingually compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by corporeally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, feelings conditioned by mentally compounded sensory contact are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the earth element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the water element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fire element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the wind element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the space element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the consciousness element is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, ignorance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, formative predispositions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, consciousness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, name and form are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the six sense fields are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sensory contact is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, sensation is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, craving is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, grasping is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the rebirth process is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, birth is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, aging and death are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the perfection of generosity is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of ethical discipline is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of tolerance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of perseverance is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of meditative concentration is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the perfection of wisdom is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the emptiness of internal phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of external phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of external and internal phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of emptiness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of great extent is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of ultimate reality is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of conditioned phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of unconditioned phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of the unlimited is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of that which has neither beginning nor end is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of nonexclusion is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of inherent nature is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of all phenomena is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of intrinsic defining characteristics is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of that which cannot be apprehended is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of nonentities is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of essential nature is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the emptiness of an essential nature of nonentities is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the applications of mindfulness are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the correct exertions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the supports for miraculous ability are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the faculties are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the powers are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the branches of enlightenment are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the noble eightfold path is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the truths of the noble ones are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the meditative concentrations are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the immeasurable attitudes are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the formless absorptions are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the eight liberations are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the nine serial steps of meditative absorption are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the emptiness, signlessness, and wishlessness gateways to liberation are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the extrasensory powers are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the meditative stabilities are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the dhāraṇī gateways are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the ten powers of the tathāgatas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the four fearlessnesses are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the four kinds of exact knowledge are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, great loving kindness is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, great compassion is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the eighteen distinct qualities of the buddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, the fruit of having entered the stream is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fruit of once-returner is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the fruit of non-returner is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, arhatship is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, individual enlightenment is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, the knowledge of the aspects of the path is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, all-aspect omniscience is mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“Kauśika, those who have entered the stream are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, once-returners are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, non-returners are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, arhats are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, pratyekabuddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, bodhisattvas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. Kauśika, perfectly awakened buddhas are mere designation, and that mere designation is the reality of phenomena, so the elder Subhūti does not contradict it. If you ask why, Kauśika, it is because that which is the reality of phenomena is uncontradicted and unopposed. The elder Subhūti teaches and does not contradict the uncontradicted and unopposed.

“So it is, Kauśika, that the elder Subhūti does not contradict designation and does indeed teach the reality of phenomena.”

Subhūti then said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The Blessed Lord has also taught that all phenomena are mere designations. Kauśika, bodhisattva great beings should also know in that way that all phenomena are mere designations, and they should train in the perfection of wisdom.