The Perfection of Wisdom in One Hundred Thousand Lines

Then the bodhisattva great being Maitreya said to the elder Subhūti, “Venerable monk Subhūti, that which is the basis of meritorious action associated with the rejoicing of a bodhisattva great being;⁷⁹⁰ that which is the basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything; that which is the foundation of meritorious action associated with the rejoicing of all beings; and that which is the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas‍—from among these, just that basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment is said to be supreme, is said to be the best, is said to be the foremost, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.

“If you ask why, it is because the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas are simply established for their personal discipline, for their personal peace, and for their personal attainment of final nirvāṇa. The applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four kinds of exact knowledge, and the six extrasensory powers, are also simply established for their personal discipline, for their personal peace, and for their personal attainment of final nirvāṇa. On the other hand, when it comes to the bodhisattva, the basis of meritorious action associated with rejoicing has been dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything, in order that all beings might be disciplined, brought to peace, and attain final nirvāṇa.”

Then the venerable Subhūti said to the bodhisattva great being Maitreya, “There are the roots of virtue, whatever they are, as many as there are, associated with the six perfections of those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the eastern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the southern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the western direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the northern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate northeastern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate southeastern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate southwestern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the intermediate northwestern direction; those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the direction below; and those immeasurable, countless lord buddhas who have passed into final nirvāṇa in each world system of the countless, immeasurable, and boundless world systems of the direction above, from the time they first set their mind on enlightenment, up to fully awakening to unsurpassed, perfect, complete enlightenment, up to when they passed into final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates, and up until the disappearance of their Dharma. There are the basis of meritorious action arisen from generosity, the basis of meritorious action arisen from ethical discipline, the basis of meritorious action arisen from meditation, those uncontaminated roots of virtue of those learning, and those uncontaminated roots of virtue of those not learning, who are followers of the vehicle of the śrāvakas. And there is the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of those tathāgatas, arhats, perfectly complete buddhas; altruism and great compassion; the countless and immeasurable attributes of the buddhas; and those roots of virtue, as many as there are, of those who, having trained in that Dharma, attained the fruit of having entered the stream, attained the fruit of once-returner, attained the fruit of non-returner, attained arhatship, attained individual enlightenment, and entered into the maturity of the bodhisattvas. Bodhisattva great beings gather together all of those roots of virtue, as many as there are, generated on account of those tathāgatas, whether they are present, or whether they have passed into final nirvāṇa; rejoice with the rejoicing that is excellent, foremost, best, supreme, perfect, greatest, unsurpassed, unexcelled, unequaled, and equal to the unequaled; and, having rejoiced in that manner, having made common cause with all beings, dedicate that basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment with, ‘May it bring about unsurpassed, perfect, complete enlightenment.’ And when those who have set out in the vehicle of the bodhisattvas in that manner have dedicated in those words and with that sort of thought, are those bases and those objective referents‍—the bases and objective referents on account of which that sort of thought has arisen‍—apprehended in the way they are when they have been made into mental images by those children of good families?”

Maitreya replied, “Just like the dedication, having made a mental image, to unsurpassed, perfect, complete enlightenment by those children of good families who are followers of the bodhisattvas’ Great Vehicle, similarly, those bases and those objective referents are not apprehended.”

Subhūti then said, “If the lord buddhas are present in the world systems of the ten directions on account of such nonexistent bases and nonexistent objective referents, and if their roots of virtue, as many as there are, from the time they first set their mind on enlightenment to as long as their Dharma remains; the roots of virtue, as many as there are, of those sons and daughters of good families who are the followers of the vehicle of the śrāvakas and pratyekabuddhas; the roots of virtue, as many as there are, of those learning; and the roots of virtue, as many as there are, of those not learning were all to have been gathered and compressed together and to have been dedicated to unsurpassed, perfect, complete enlightenment by way of mental images, well then, it would be like the mistaken perception, mistaken thought, and mistaken view of the impermanent as ‘permanent’; the mistaken perception, mistaken thought, and mistaken view of suffering as ‘happiness’; the mistaken perception, mistaken thought, and mistaken view of nonself as ‘a self’; and the mistaken perception, mistaken thought, and mistaken view of the impure as ‘pure.’ Would the perception of those not be mistaken like that?

“Everything would also be just like the bases and just like the objective referents, so enlightenment would also be similar; the mind also similar; the perfection of generosity also similar, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom also similar; physical forms, feelings, perceptions, formative predispositions, and consciousness also similar; the eyes, ears, nose, tongue, body, and mental faculty also similar; sights, sounds, odors, tastes, tangibles, and mental phenomena also similar; the sensory elements, the sense fields, and the links of dependent origination also similar; the emptiness of internal phenomena also similar, the emptiness of external phenomena also similar, the emptiness of external and internal phenomena also similar, the emptiness of emptiness also similar, the emptiness of great extent also similar, the emptiness of ultimate reality also similar, the emptiness of conditioned phenomena also similar, the emptiness of unconditioned phenomena also similar, the emptiness of the unlimited also similar, the emptiness of that which has neither beginning nor end also similar, the emptiness of nonexclusion also similar, the emptiness of inherent nature also similar, the emptiness of all phenomena also similar, the emptiness of intrinsic defining characteristics also similar, the emptiness of that which cannot be apprehended also similar, the emptiness of nonentities also similar, the emptiness of essential nature also similar, and the emptiness of an essential nature of nonentities also similar; the applications of mindfulness also similar, the correct exertions also similar, the supports for miraculous ability also similar, the faculties also similar, the powers also similar, the branches of enlightenment also similar, and the noble eightfold path also similar; and the truths of the noble ones also similar, the meditative concentrations also similar, the immeasurable attitudes also similar, the formless absorptions also similar, the eight liberations also similar, the nine serial steps of meditative absorption also similar, the emptiness, signlessness, and wishlessness gateways to liberation also similar, the extrasensory powers also similar, the meditative stabilities also similar, the dhāraṇī gateways also similar, the ten powers of the tathāgatas also similar, the four fearlessnesses also similar, the four kinds of exact knowledge also similar, and the eighteen distinct qualities of the buddhas also similar.

“In that case, if enlightenment is also just like the bases and just like the objective referents, and the mind also similar; the perfection of generosity also similar, and the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom also similar; physical forms, feelings, perceptions, formative predispositions, and consciousness also similar; the eyes, ears, nose, tongue, body, and mental faculty also similar; sights, sounds, odors, tastes, tangibles, and mental phenomena also similar; the sensory elements, the sense fields, and the links of dependent origination also similar; the emptiness of internal phenomena also similar, the emptiness of external phenomena also similar, the emptiness of external and internal phenomena also similar, the emptiness of emptiness also similar, the emptiness of great extent also similar, the emptiness of ultimate reality also similar, the emptiness of conditioned phenomena also similar, the emptiness of unconditioned phenomena also similar, the emptiness of the unlimited also similar, the emptiness of that which has neither beginning nor end also similar, the emptiness of nonexclusion also similar, the emptiness of inherent nature also similar, the emptiness of all phenomena also similar, the emptiness of intrinsic defining characteristics also similar, the emptiness of that which cannot be apprehended also similar, the emptiness of nonentities also similar, the emptiness of essential nature also similar, and the emptiness of an essential nature of nonentities also similar; the applications of mindfulness also similar, the correct exertions also similar, the supports for miraculous ability also similar, the faculties also similar, the powers also similar, the branches of enlightenment also similar, and the noble eightfold path also similar; and the truths of the noble ones also similar, the meditative concentrations also similar, the immeasurable attitudes also similar, the formless absorptions also similar, the eight liberations also similar, the nine serial steps of meditative absorption also similar, the emptiness, signlessness, and wishlessness gateways to liberation also similar, the extrasensory powers also similar, the meditative stabilities also similar, the dhāraṇī gateways also similar, the ten powers of the tathāgatas also similar, the four fearlessnesses also similar, the four kinds of exact knowledge also similar, and the eighteen distinct qualities of the buddhas also similar, then, when there is a dedication to unsurpassed, perfect, complete enlightenment, what are the bases, what are the objective referents, what is the enlightenment, what is the mind, what are those roots of virtue, and what is the basis of meritorious action associated with rejoicing?”

Maitreya replied, “If bodhisattva great beings practice the practice of the six perfections, wait on many buddhas, generate the roots of virtue, have been assisted by spiritual mentors, and have trained in all phenomena being empty of their own defining characteristics, they do not dedicate to unsurpassed, perfect, complete enlightenment having made a mental image of those bases, those objective referents, those buddhas, those roots of virtue, and those bases of meritorious action associated with rejoicing. Rather, they dedicate like this: not by way of duality and not by way of nonduality, not by way of signs⁷⁹¹ and not by way of signlessness, not by way of apprehending and not by way of not apprehending, not by way of defilement and not by way of purification, and not by way of arising and not by way of cessation.

“If, however, those bodhisattva great beings do not practice the practice of the six perfections, do not wait on many buddhas, have not generated the roots of virtue, have not been assisted by spiritual mentors, and have not trained in all phenomena being empty of their own defining characteristics, they dedicate to unsurpassed, perfect, complete enlightenment having made a mental image of those bases, those objective referents, those buddhas, those roots of virtue, and those bases of meritorious action associated with rejoicing.

“Venerable monk Subhūti, the perfection of wisdom that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of meditative concentration that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of perseverance that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of tolerance that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of ethical discipline that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The perfection of generosity that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of internal phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of external phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of external and internal phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of emptiness that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of great extent that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of ultimate reality that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of conditioned phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of unconditioned phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of the unlimited that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of that which has neither beginning nor end that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of nonexclusion that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of inherent nature that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of all phenomena that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of intrinsic defining characteristics that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of that which cannot be apprehended that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of nonentities that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of essential nature that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness of an essential nature of nonentities that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The applications of mindfulness that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The correct exertions that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The supports for miraculous ability that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The faculties that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The powers that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The branches of enlightenment that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The noble eightfold path that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The truths of the noble ones that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The meditative concentrations that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The immeasurable attitudes that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The formless absorptions that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The eight liberations that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The nine serial steps of meditative absorption that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The emptiness, signlessness, and wishlessness gateways to liberation that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The extrasensory powers that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The meditative stabilities that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The dhāraṇī gateways that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The ten powers of the tathāgatas that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The four fearlessnesses that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The four kinds of exact knowledge that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The eighteen distinct qualities of the buddhas that are taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. knowledge of all the dharmas that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. The knowledge of the aspects of the path that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. All-aspect omniscience that is taught in this way should not be explained in the presence of a bodhisattva who has newly set out in the vehicle.

“All phenomena being empty of their own defining characteristics, which is taught in this way, should not be explained in the presence of a bodhisattva who has newly set out in the vehicle. If you ask why, it is because the mere faith that they have, the mere joy, the mere resolve, and the mere devotion that they have for her would be rendered nonexistent. It should, however, be explained and taught in the presence of bodhisattva great beings who are irreversible.

“The perfection of wisdom that is taught in this way should be explained and should be taught in the presence of those who have been assisted by spiritual mentors, have performed deeds of service for the earlier victors, have generated roots of virtue, and have waited on many buddhas. The perfection of meditative concentration that is taught in this way should be explained and should be taught in their presence, the perfection of perseverance that is taught in this way should be explained and should be taught in their presence, the perfection of tolerance that is taught in this way should be explained and should be taught in their presence, the perfection of ethical discipline that is taught in this way should be explained and should be taught in their presence, and the perfection of generosity that is taught in this way should be explained and should be taught in their presence. The emptiness of internal phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of external phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of external and internal phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of emptiness that is taught in this way should be explained and should be taught in their presence, the emptiness of great extent that is taught in this way should be explained and should be taught in their presence, the emptiness of ultimate reality that is taught in this way should be explained and should be taught in their presence, the emptiness of conditioned phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of unconditioned phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of the unlimited that is taught in this way should be explained and should be taught in their presence, the emptiness of that which has neither beginning nor end that is taught in this way should be explained and should be taught in their presence, the emptiness of nonexclusion that is taught in this way should be explained and should be taught in their presence, the emptiness of inherent nature that is taught in this way should be explained and should be taught in their presence, the emptiness of all phenomena that is taught in this way should be explained and should be taught in their presence, the emptiness of intrinsic defining characteristics that is taught in this way should be explained and should be taught in their presence, the emptiness of that which cannot be apprehended that is taught in this way should be explained and should be taught in their presence, the emptiness of nonentities that is taught in this way should be explained and should be taught in their presence, the emptiness of essential nature that is taught in this way should be explained and should be taught in their presence, and the emptiness of an essential nature of nonentities that is taught in this way should be explained and should be taught in their presence. The applications of mindfulness that are taught in this way should be explained and should be taught in their presence, the correct exertions that are taught in this way should be explained and should be taught in their presence, the supports for miraculous ability that are taught in this way should be explained and should be taught in their presence, the faculties that are taught in this way should be explained and should be taught in their presence, the powers that are taught in this way should be explained and should be taught in their presence, the branches of enlightenment that are taught in this way should be explained and should be taught in their presence, and the noble eightfold path that is taught in this way should be explained and should be taught in their presence. The truths of the noble ones that are taught in this way should be explained and should be taught in their presence, the meditative concentrations that are taught in this way should be explained and should be taught in their presence, the immeasurable attitudes that are taught in this way should be explained and should be taught in their presence, the formless absorptions that are taught in this way should be explained and should be taught in their presence, the eight liberations that are taught in this way should be explained and should be taught in their presence, the nine serial steps of meditative absorption that are taught in this way should be explained and should be taught in their presence, the emptiness, signlessness, and wishlessness gateways to liberation that are taught in this way should be explained and should be taught in their presence, the extrasensory powers that are taught in this way should be explained and should be taught in their presence, the meditative stabilities that are taught in this way should be explained and should be taught in their presence, the dhāraṇī gateways that are taught in this way should be explained and should be taught in their presence, the ten powers of the tathāgatas that are taught in this way should be explained and should be taught in their presence, the four fearlessnesses that are taught in this way should be explained and should be taught in their presence, the four kinds of exact knowledge that are taught in this way should be explained and should be taught in their presence, great compassion that is taught in this way should be explained and should be taught in their presence, and the eighteen distinct qualities of the buddhas that are taught in this way should be explained and should be taught in their presence. knowledge of all the dharmas that is taught in this way should be explained and should be taught in their presence, the knowledge of the aspects of the path that is taught in this way should be explained and should be taught in their presence, and all-aspect omniscience that is taught in this way should not be explained in their presence. All phenomena being empty of their own defining characteristics, which is taught in this way, should be explained and should be taught in their presence. When they hear this, they will not be afraid, they will not be frightened, and they will not be terrified.

“It is in that manner, Subhūti, that bodhisattva great beings should dedicate the basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment.”

“Maitreya,” said Subhūti, “if the mind with which they rejoice‍—that mind dedicating the roots of virtue to unsurpassed, perfect, complete enlightenment‍—is extinct, has ceased, is nonexistent, and is transformed,⁷⁹² and if these bases, these objective referents, and these roots of virtue are also extinct, have ceased, are nonexistent, and are transformed, what is that mind associated with rejoicing, what are those bases, what are those objective referents, and what are those roots of virtue that should be dedicated to unsurpassed, perfect, complete enlightenment? Does the mind dedicate the mind? Does a mind dedicate a mind in that manner, or, when a mind dedicates a mind, is there no meeting together of the two minds? That which is the essential nature of mind also cannot dedicate.

“When bodhisattva great beings practice the perfection of wisdom, if they know that the perfection of wisdom is a nonentity, the perfection of meditative concentration is a nonentity, the perfection of perseverance is a nonentity, the perfection of tolerance is a nonentity, the perfection of ethical discipline is a nonentity, and the perfection of generosity is a nonentity; the emptiness of internal phenomena is a nonentity, the emptiness of external phenomena is a nonentity, the emptiness of external and internal phenomena is a nonentity, the emptiness of emptiness is a nonentity, the emptiness of great extent is a nonentity, the emptiness of ultimate reality is a nonentity, the emptiness of conditioned phenomena is a nonentity, the emptiness of unconditioned phenomena is a nonentity, the emptiness of the unlimited is a nonentity, the emptiness of that which has neither beginning nor end is a nonentity, the emptiness of nonexclusion is a nonentity, the emptiness of inherent nature is a nonentity, the emptiness of all phenomena is a nonentity, the emptiness of intrinsic defining characteristics is a nonentity, the emptiness of that which cannot be apprehended is a nonentity, the emptiness of nonentities is a nonentity, the emptiness of essential nature is a nonentity, and the emptiness of an essential nature of nonentities is a nonentity; the applications of mindfulness are nonentities, the correct exertions are nonentities, the supports for miraculous ability are nonentities, the faculties are nonentities, the powers are nonentities, the branches of enlightenment are nonentities, and the noble eightfold path is a nonentity; the truths of the noble ones are nonentities, the meditative concentrations are nonentities, the immeasurable attitudes are nonentities, the formless absorptions are nonentities, the liberations are nonentities, the serial steps of meditative absorption are nonentities, the emptiness, signlessness, and wishlessness gateways to liberation are nonentities, the extrasensory powers are nonentities, the meditative stabilities are nonentities, the dhāraṇī gateways are nonentities, the ten powers of the tathāgatas are nonentities, the four fearlessnesses are nonentities, the four kinds of exact knowledge are nonentities, great compassion is a nonentity, and the eighteen distinct qualities of the buddhas are nonentities; and the fruit of having entered the stream is a nonentity, the fruit of once-returner is a nonentity, the fruit of non-returner is a nonentity, arhatship is a nonentity, individual enlightenment is a nonentity, the knowledge of the aspects of the path is a nonentity, and all-aspect omniscience is a nonentity, bodhisattva great beings should dedicate in that manner the basis of meritorious action associated with rejoicing to unsurpassed, perfect, complete enlightenment. If they make the dedication in that manner, they will have made the dedication to unsurpassed, perfect, complete enlightenment.”

Then Śakra, mighty lord of the gods, said to the elder Subhūti, “Venerable monk Subhūti, if bodhisattva great beings who have newly set out in the vehicle were to hear this teaching, they would be afraid and frightened‍—they would be terrified, would they not? Venerable monk Subhūti, how should bodhisattva great beings who have newly set out in the vehicle dedicate these roots of virtue to unsurpassed, perfect, complete enlightenment? How, having taken hold of the basis of meritorious action associated with rejoicing, do they dedicate it to unsurpassed, perfect, complete enlightenment?”

Then the venerable Subhūti, focused on the bodhisattva great being Maitreya, said to Śakra, mighty lord of the gods, “Kauśika, if those bodhisattva great beings who have newly set out in the vehicle practice the perfection of wisdom and grasp this perfection of wisdom, without apprehending it and by way of signlessness; practice the perfection of meditative concentration and grasp this perfection of meditative concentration, without apprehending it and by way of signlessness; practice the perfection of perseverance and grasp this perfection of perseverance, without apprehending it and by way of signlessness; practice the perfection of tolerance and grasp this perfection of tolerance, without apprehending it and by way of signlessness; practice the perfection of ethical discipline and grasp this perfection of ethical discipline, without apprehending it and by way of signlessness; and practice the perfection of generosity and grasp this perfection of generosity, without apprehending it and by way of signlessness; if they practice the emptiness of internal phenomena and grasp this emptiness of internal phenomena, without apprehending it and by way of signlessness; practice the emptiness of external phenomena and grasp this emptiness of external phenomena, without apprehending it and by way of signlessness; practice the emptiness of external and internal phenomena and grasp this emptiness of external and internal phenomena, without apprehending it and by way of signlessness; practice the emptiness of emptiness and grasp this emptiness of emptiness, without apprehending it and by way of signlessness; practice the emptiness of great extent and grasp this emptiness of great extent, without apprehending it and by way of signlessness; practice the emptiness of ultimate reality and grasp this emptiness of ultimate reality, without apprehending it and by way of signlessness; practice the emptiness of conditioned phenomena and grasp this emptiness of conditioned phenomena, without apprehending it and by way of signlessness; practice the emptiness of unconditioned phenomena and grasp this emptiness of unconditioned phenomena, without apprehending it and by way of signlessness; practice the emptiness of the unlimited and grasp this emptiness of the unlimited, without apprehending it and by way of signlessness; practice the emptiness of that which has neither beginning nor end and grasp this emptiness of that which has neither beginning nor end, without apprehending it and by way of signlessness; practice the emptiness of nonexclusion and grasp this emptiness of nonexclusion, without apprehending it and by way of signlessness; practice the emptiness of inherent nature and grasp this emptiness of inherent nature, without apprehending it and by way of signlessness; practice the emptiness of all phenomena and grasp this emptiness of all phenomena, without apprehending it and by way of signlessness; practice the emptiness of intrinsic defining characteristics and grasp this emptiness of intrinsic defining characteristics, without apprehending it and by way of signlessness; practice the emptiness of that which cannot be apprehended and grasp this emptiness of that which cannot be apprehended, without apprehending it and by way of signlessness; practice the emptiness of nonentities and grasp this emptiness of nonentities, without apprehending it and by way of signlessness; practice the emptiness of essential nature and grasp this emptiness of essential nature, without apprehending it and by way of signlessness; and practice the emptiness of an essential nature of nonentities and grasp this emptiness of an essential nature of nonentities, without apprehending it and by way of signlessness; if they practice the applications of mindfulness and grasp these applications of mindfulness, without apprehending them and by way of signlessness; practice the correct exertions and grasp these correct exertions, without apprehending them and by way of signlessness; practice the supports for miraculous ability and grasp these supports for miraculous ability, without apprehending them and by way of signlessness; practice the faculties and grasp these faculties, without apprehending them and by way of signlessness; practice the powers and grasp these powers, without apprehending them and by way of signlessness; practice the branches of enlightenment and grasp these branches of enlightenment, without apprehending them and by way of signlessness; and practice the noble eightfold path and grasp this noble eightfold path, without apprehending it and by way of signlessness; if they practice the truths of the noble ones and grasp these truths of the noble ones, without apprehending them and by way of signlessness; practice the meditative concentrations and grasp these meditative concentrations, without apprehending them and by way of signlessness; practice the immeasurable attitudes and grasp these immeasurable attitudes, without apprehending them and by way of signlessness; practice the formless absorptions and grasp these formless absorptions, without apprehending them and by way of signlessness; practice the liberations and grasp these liberations, without apprehending them and by way of signlessness; practice the nine serial steps of meditative absorption and grasp these nine serial steps of meditative absorption, without apprehending them and by way of signlessness; practice the emptiness, signlessness, and wishlessness gateways to liberation and grasp these emptiness, signlessness, and wishlessness gateways to liberation, without apprehending them and by way of signlessness; practice the extrasensory powers and grasp these extrasensory powers, without apprehending them and by way of signlessness; practice the meditative stabilities and grasp these meditative stabilities, without apprehending them and by way of signlessness; practice the dhāraṇī gateways and grasp these dhāraṇī gateways, without apprehending them and by way of signlessness; practice the ten powers of the tathāgatas and grasp these ten powers of the tathāgatas, without apprehending them and by way of signlessness; practice the four fearlessnesses and grasp these four fearlessnesses, without apprehending them and by way of signlessness; practice the four kinds of exact knowledge and grasp these four kinds of exact knowledge, without apprehending them and by way of signlessness; practice great compassion and grasp this great compassion, without apprehending it and by way of signlessness; and practice the eighteen distinct qualities of the buddhas and grasp these eighteen distinct qualities of the buddhas, without apprehending them and by way of signlessness; if they practice knowledge of all the dharmas and grasp this knowledge of all the dharmas, without apprehending it and by way of signlessness; practice the knowledge of the aspects of the path and grasp this knowledge of the aspects of the path, without apprehending it and by way of signlessness; and practice all-aspect omniscience and grasp this all-aspect omniscience, without apprehending it and by way of signlessness, then they will have more belief⁷⁹³ in the perfection of wisdom, will have more belief in the perfection of meditative concentration, will have more belief in the perfection of perseverance, will have more belief in the perfection of tolerance, will have more belief in the perfection of ethical discipline, and will have more belief in the perfection of generosity; they will have more belief in the emptiness of internal phenomena, will have more belief in the emptiness of external phenomena, will have more belief in the emptiness of external and internal phenomena, will have more belief in the emptiness of emptiness, will have more belief in the emptiness of great extent, will have more belief in the emptiness of ultimate reality, will have more belief in the emptiness of conditioned phenomena, will have more belief in the emptiness of unconditioned phenomena, will have more belief in the emptiness of the unlimited, will have more belief in the emptiness of that which has neither beginning nor end, will have more belief in the emptiness of nonexclusion, will have more belief in the emptiness of inherent nature, will have more belief in the emptiness of all phenomena, will have more belief in the emptiness of intrinsic defining characteristics, will have more belief in the emptiness of that which cannot be apprehended, will have more belief in the emptiness of nonentities, will have more belief in the emptiness of essential nature, and will have more belief in the emptiness of an essential nature of nonentities; they will have more belief in the applications of mindfulness, will have more belief in the correct exertions, will have more belief in the supports for miraculous ability, will have more belief in the faculties, will have more belief in the powers, will have more belief in the branches of enlightenment, and will have more belief in the noble eightfold path; and they will have more belief the truths of the noble ones, will have more belief in the meditative concentrations, will have more belief in the immeasurable attitudes, will have more belief in the formless absorptions, will have more belief in the eight liberations, will have more belief in the nine serial steps of meditative absorption, will have more belief in the emptiness, signlessness, and wishlessness gateways to liberation, will have more belief in the extrasensory powers, will have more belief in the meditative stabilities, will have more belief in the dhāraṇī gateways, will have more belief in the ten powers of the tathāgatas, will have more belief in the four fearlessnesses, will have more belief in the four kinds of exact knowledge, will have more belief in the eighteen distinct qualities of the buddhas, will have more belief in knowledge of all the dharmas, will have more belief in the knowledge of the aspects of the path, and will have more belief in all-aspect omniscience.

“They will be assisted by spiritual mentors, and those spiritual mentors will also instruct them in the six perfections in accordance with the meaning and the letter, instructing them in such a way that they will not be separated in any way from the perfection of wisdom until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of meditative concentration until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of perseverance until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of tolerance until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the perfection of ethical discipline until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the perfection of generosity until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the emptiness of internal phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of external phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of external and internal phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of emptiness until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of great extent until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of ultimate reality until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of conditioned phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of unconditioned phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of the unlimited until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of that which has neither beginning nor end until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of nonexclusion until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of inherent nature until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of all phenomena until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of intrinsic defining characteristics until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of that which cannot be apprehended until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of nonentities until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness of essential nature until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the emptiness of an essential nature of nonentities until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the four applications of mindfulness until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four correct exertions until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four supports for miraculous ability until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five faculties until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five powers until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the seven branches of enlightenment until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the noble eightfold path until they have entered a bodhisattva’s full maturity; instructing them in such a way that they will not be separated in any way from the four truths of the noble ones until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four meditative concentrations until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four immeasurable attitudes until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four formless absorptions until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the eight liberations until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the nine serial steps of meditative absorption until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the emptiness, signlessness, and wishlessness gateways to liberation until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the five extrasensory powers until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the meditative stabilities until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the dhāraṇī gateways until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the ten powers of the tathāgatas until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four fearlessnesses until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from the four kinds of exact knowledge until they have entered a bodhisattva’s full maturity, instructing them in such a way that they will not be separated in any way from great compassion until they have entered a bodhisattva’s full maturity, and instructing them in such a way that they will not be separated in any way from the eighteen distinct qualities of the buddhas until they have entered a bodhisattva’s full maturity.

“They will also teach them about the deeds of Māra, and, once they have heard about those deeds of Māra, how there will be no decrease or increase. If you ask why, it is because those deeds of Māra are without an essential nature. Until they enter a bodhisattva’s full maturity, they will not be separated from the lord buddhas, they will generate roots of virtue in relation to them, by these roots of virtue they will become secure in the family of bodhisattvas, and until they fully awaken to unsurpassed, perfect, complete enlightenment, they will never be separated from the family of bodhisattvas.