“If they do not practice with the notion that the perfection of generosity is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of internal phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the applications of mindfulness are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the truths of the noble ones are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative concentrations are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the ten powers of the tathāgatas are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the four fearlessnesses are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the four kinds of exact knowledge are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that omniscience is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of the aspects of the path is immeasurable, they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is immeasurable, they are practicing the perfection of wisdom.
“If you ask why, Śāradvatīputra, it is because the immeasurability of physical forms is not physical forms, the immeasurability of feelings is not feelings, the immeasurability of perceptions is not perceptions, the immeasurability of formative predispositions is not formative predispositions, and the immeasurability of consciousness is not consciousness. The immeasurability of the eyes is not the eyes, the immeasurability of the ears is not the ears, the immeasurability of the nose is not the nose, the immeasurability of the tongue is not the tongue, the immeasurability of the body is not the body, and the immeasurability of the mental faculty is not the mental faculty. The immeasurability of sights is not sights, the immeasurability of sounds is not sounds, the immeasurability of odors is not odors, the immeasurability of tastes is not tastes, the immeasurability of tangibles is not tangibles, and the immeasurability of mental phenomena is not mental phenomena. The immeasurability of visual consciousness is not visual consciousness, the immeasurability of auditory consciousness is not auditory consciousness, the immeasurability of olfactory consciousness is not olfactory consciousness, the immeasurability of gustatory consciousness is not gustatory consciousness, the immeasurability of tactile consciousness is not tactile consciousness, and the immeasurability of mental consciousness is not mental consciousness. The immeasurability of visually compounded sensory contact is not visually compounded sensory contact, the immeasurability of aurally compounded sensory contact is not aurally compounded sensory contact, the immeasurability of nasally compounded sensory contact is not nasally compounded sensory contact, the immeasurability of lingually compounded sensory contact is not lingually compounded sensory contact, the immeasurability of corporeally compounded sensory contact is not corporeally compounded sensory contact, and the immeasurability of mentally compounded sensory contact is not mentally compounded sensory contact. The immeasurability of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, the immeasurability of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, the immeasurability of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, the immeasurability of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, the immeasurability of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and the immeasurability of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact. The immeasurability of the earth element is not the earth element, the immeasurability of the water element is not the water element, the immeasurability of the fire element is not the fire element, the immeasurability of the wind element is not the wind element, the immeasurability of the space element is not the space element, and the immeasurability of the consciousness element is not the consciousness element. The immeasurability of ignorance is not ignorance, the immeasurability of formative predispositions is not formative predispositions, the immeasurability of consciousness is not consciousness, the immeasurability of name and form is not name and form, the immeasurability of the six sense fields is not the six sense fields, the immeasurability of sensory contact is not sensory contact, the immeasurability of sensation is not sensation, the immeasurability of craving is not craving, the immeasurability of grasping is not grasping, the immeasurability of the rebirth process is not the rebirth process, the immeasurability of birth is not birth, and the immeasurability of aging and death is not aging and death.
“The immeasurability of the perfection of generosity is not the perfection of generosity, the immeasurability of the perfection of ethical discipline is not the perfection of ethical discipline, the immeasurability of the perfection of tolerance is not the perfection of tolerance, the immeasurability of the perfection of perseverance is not the perfection of perseverance, the immeasurability of the perfection of meditative concentration is not the perfection of meditative concentration, and the immeasurability of the perfection of wisdom is not the perfection of wisdom. The immeasurability of the emptiness of internal phenomena is not the emptiness of internal phenomena, the immeasurability of the emptiness of external phenomena is not the emptiness of external phenomena, the immeasurability of the emptiness of external and internal phenomena is not the emptiness of external and internal phenomena, the immeasurability of the emptiness of emptiness is not the emptiness of emptiness, the immeasurability of the emptiness of great extent is not the emptiness of great extent, the immeasurability of the emptiness of ultimate reality is not the emptiness of ultimate reality, the immeasurability of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, the immeasurability of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, the immeasurability of the emptiness of the unlimited is not the emptiness of the unlimited, the immeasurability of the emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end, the immeasurability of the emptiness of nonexclusion is not the emptiness of nonexclusion, the immeasurability of the emptiness of inherent nature is not the emptiness of inherent nature, the immeasurability of the emptiness of all phenomena is not the emptiness of all phenomena, the immeasurability of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, the immeasurability of the emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended, the immeasurability of the emptiness of nonentities is not the emptiness of nonentities, the immeasurability of the emptiness of essential nature is not the emptiness of essential nature, and the immeasurability of the emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities. The immeasurability of the applications of mindfulness is not the applications of mindfulness, the immeasurability of the correct exertions is not the correct exertions, the immeasurability of the supports for miraculous ability is not the supports for miraculous ability, the immeasurability of the faculties is not the faculties, the immeasurability of the powers is not the powers, the immeasurability of the branches of enlightenment is not the branches of enlightenment, and the immeasurability of the noble eightfold path is not the noble eightfold path. The immeasurability of the truths of the noble ones is not the truths of the noble ones, the immeasurability of the meditative concentrations is not the meditative concentrations, the immeasurability of the immeasurable attitudes is not the immeasurable attitudes, the immeasurability of the formless absorptions is not the formless absorptions, the immeasurability of the eight liberations is not the liberations, the immeasurability of the nine serial steps of meditative absorption is not the serial steps of meditative absorption, the immeasurability of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, the immeasurability of the extrasensory powers is not the extrasensory powers, the immeasurability of the meditative stabilities is not the meditative stabilities, and the immeasurability of the dhāraṇī gateways is not the dhāraṇī gateways. The immeasurability of the ten powers of the tathāgatas is not the powers of the tathāgatas, the immeasurability of the four fearlessnesses is not the fearlessnesses, the immeasurability of the four kinds of exact knowledge is not the kinds of exact knowledge, the immeasurability of great compassion is not great compassion, and the immeasurability of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas. The immeasurability of omniscience is not omniscience, the immeasurability of the knowledge of the aspects of the path is not the knowledge of the aspects of the path, and the immeasurability of all-aspect omniscience is not all-aspect omniscience.”
Śāradvatīputra said, “Ah! Blessed Lord, this perfection of wisdom is so profound, so hard to fathom, and so hard to realize. Blessed Lord, this perfection of wisdom is so immeasurable, Blessed Lord, that it should not be explained in the presence of bodhisattva great beings who have newly set out in the vehicle, because having heard this profound perfection of wisdom, they will be afraid, frightened, and terrified. They will be hesitant and uncertain. They will not have a resolute belief. Blessed Lord, this profound perfection of wisdom should be revealed in the presence of bodhisattva great beings who are irreversible. Having heard this profound perfection of wisdom, they will not be afraid, frightened, or terrified. They will not be hesitant or uncertain. Having heard it, they will resolutely believe in it, take it up, uphold it, recite it, master it, and focus their attention correctly on it more and more.”
Then Śakra, mighty lord of the gods, asked the venerable Śāradvatīputra, “Venerable monk Śāradvatīputra, if this profound perfection of wisdom is explained in the presence of bodhisattva great beings who have newly set out in the vehicle, what fault would there be?”
“Kauśika,” replied Śāradvatīputra, “if this profound perfection of wisdom is revealed in the presence of bodhisattva great beings who have newly set out in the vehicle, having heard this profound perfection of wisdom, they will be afraid, they will be frightened, they will be terrified, they will turn back, they will forsake it, and they will not resolutely believe in it. Kauśika, because, having heard this perfection of wisdom, bodhisattva great beings who have newly set out in the vehicle will reject it, they will create and will accumulate the karma to descend into error. Those who have made and accumulated such karma are in a situation where it is very hard indeed to fully awaken to unsurpassed, perfect, complete enlightenment.”
“Venerable monk Śāradvatīputra, are there bodhisattva great beings, not yet prophesied, who, having heard this profound perfection of wisdom, will not be afraid, frightened, or terrified?” asked Śakra,
“Kauśika,” replied Śāradvatīputra, “those bodhisattva great beings who, having heard this profound perfection of wisdom, are not afraid, fearful, or terrified will be prophesied to attain unsurpassed, perfect, complete enlightenment before long. They will be prophesied to attain unsurpassed, perfect, complete enlightenment, before they have encountered more than one or two tathāgatas, arhats, perfectly complete buddhas.”
Then the Blessed One said to the venerable Śāradvatīputra, “It is so, Śāradvatīputra, it is so! Śāradvatīputra, those bodhisattva great beings who, having heard this profound perfection of wisdom, are not afraid, fearful, or terrified, and who, having heard it, increasingly take it up, and uphold, recite, master, and maintain the perfection of wisdom, just as it has been taught, have set out in the vehicle long ago. They have practiced the six perfections. They have served many buddhas.”
“Blessed Lord, I am inspired to elucidate this with an analogy,” said Śāradvatīputra. “Sugata, I am inspired to speak using an analogy to elucidate it.”
“Śāradvatīputra, be inspired to speak,” replied the Blessed One.
“Blessed Lord,” said Śāradvatīputra, “to give an analogy, if sons or daughters of good families in the vehicle of the bodhisattvas, in a dream, cultivate the perfection of wisdom, are absorbed in the meditative concentrations, undertake perseverance, practice tolerance, maintain ethical discipline, and practice generosity, and then reach as far as the site of enlightenment, one would know, Blessed Lord, that even those sons or daughters of good families have drawn near to unsurpassed, perfect, complete enlightenment. Blessed Lord, what need one say, then, about bodhisattva great beings who, when they are not asleep, have cultivated the perfection of wisdom, been absorbed in the meditative concentrations, undertaken perseverance, practiced tolerance, maintained ethical discipline, and practiced generosity? Blessed Lord, one should know that those sons or daughters of good families have drawn near to unsurpassed, perfect, complete enlightenment.
“Blessed Lord, those who have heard this profound perfection of wisdom, and, having heard it, uphold it and make an effort for true reality,867 have roots of virtue that have ripened. Blessed Lord, bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom have set out in the vehicle long ago and cultivated the roots of virtue. They have served many buddhas. They have been assisted by spiritual mentors. Blessed Lord, those sons or daughters of good families are near to being prophesied to attain unsurpassed, perfect, complete enlightenment. They will be prophesied to attain unsurpassed, perfect, complete enlightenment. Blessed Lord, those sons or daughters of good families who are fit for this profound perfection of wisdom, and, being fit for it, take it up, uphold it, recite it, master it, and focus their attention correctly on it should be known to be irreversible from unsurpassed, perfect, complete enlightenment.
“Blessed Lord, to give an analogy, some people are coming out of a wilderness of one hundred yojanas, or coming out of a wilderness of two hundred, three hundred, four hundred, or five hundred yojanas. When they are coming out and see cowherds, herders, border posts, excellent orchards, or excellent woodlands, which are signs indicative of a village, city, market town, realm, or royal capital, or see other clear signs apart from these that they are in the vicinity of a village, city, market town, region, or royal capital, they would think that when these indications appear they are indeed approaching a village, city, market town, realm, or royal capital. They would be relieved, and from then on they would have no fear of robbers, fear of brigands, fear of savage wild beasts, or fear of hunger and thirst.
“Blessed Lord, in the same way, when bodhisattva great beings are fit for this profound perfection of wisdom, and, having become fit for it, take it up, uphold it, recite it, master it, and focus their attention correctly on it, one should know that at that time, Blessed Lord, those bodhisattva great beings are near to being prophesied and before long they will fully awaken to unsurpassed, perfect, complete enlightenment. From then on, those bodhisattva great beings will not fear the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because the sight of this profound perfection of wisdom, paying homage to it and listening to it, are indications heralding unsurpassed, perfect, complete enlightenment.”
“It is so, Śāradvatīputra, it is so!” replied the Blessed One. “Śāradvatīputra, may you now again be inspired to speak through the power of the Buddha.”
“Blessed Lord,” said Śāradvatīputra, “to give another analogy, some people wish to see the great depths of the ocean.868 One should know that as they get closer to the great ocean in order to see it, if they still see trees or the signs of trees, or hills or the signs of hills, they think, because of that, the great ocean is far off, not near. If you ask why, it is because when the ocean is nearby there are no trees or the signs of trees, and no hills or the signs of hills. Blessed Lord, to continue with the analogy, some people wish to see the great depths of the ocean. One should know that as they get closer to the great ocean in order to see it, when they do not see trees or the signs of trees, or hills or the signs of hills, they think that the great ocean is not far off, it is near. If you ask why, it is because they can infer the nearness of the great ocean.869 When the ocean is nearby there are no trees or the signs of trees, and no hills or the signs of hills. So, even though the people do not yet see the great ocean with their eyes, they understand that they are nearing the great ocean, and that the great ocean is in the vicinity; the great ocean is not far away from there.
“In the same way, Blessed Lord, bodhisattva great beings who hear and take up, uphold and recite, master, and focus their attention correctly on this profound perfection of wisdom understand that they dwell near to being prophesied to attain unsurpassed, perfect, complete enlightenment, even though the tathāgatas, arhats, perfectly complete buddhas have not yet prophesied their complete enlightenment with the prophecy, ‘You will fully awaken to unsurpassed, perfect, complete enlightenment within so many eons, within so many hundreds of eons, within so many thousands of eons, within so many hundred thousands of eons, or within so many hundred thousand ten million billions of eons.’ If you ask why, it is because they should know that they have this profound perfection of wisdom to observe, to pay homage to, to serve, and to listen to, and, having listened to it, to take up, uphold, retain, recite, master, and correctly focus their attention on.
“Blessed Lord, to give another analogy, when spring approaches and the shoots and petals of plants come out and change color, the people of Jambudvīpa know that leaves, flowers, and fruits will appear before long. If you ask why, it is because one should know that these are the early indications appearing on the plants. When the plants come to have excellent leaves, flowers, and fruit, the women and the men, the boys and the girls, on seeing those plants with excellent leaves, flowers, and fruits, feel happy.
“In the same way, Blessed Lord, when bodhisattva great beings view, pay homage to, serve, and listen to this profound perfection of wisdom, and, having heard it, also take it up, uphold it, recite it, master it, and focus their attention correctly on it, at that time, Blessed Lord, one should know that those bodhisattva great beings have ripened the roots of virtue. Blessed Lord, one should know that those bodhisattva great beings served many buddhas. Blessed Lord, those bodhisattva great beings should know that since they too view, pay homage to, serve, and listen to this profound perfection of wisdom, and earnestly apply themselves to the perfection of wisdom just as it has been taught, through their former roots of virtue they have drawn near to unsurpassed, perfect, complete enlightenment. Thereupon, those gods, too, who have seen the buddhas of the past, having also seen those early indications in those bodhisattva great beings, rejoice, and are overjoyed, contented, and happy, thinking that since the bodhisattva great beings of the past who were prophesied also exhibited those early indications, on account of them these bodhisattva great beings will also be prophesied to attain unsurpassed, perfect, complete enlightenment before long.
“Blessed Lord, to give another analogy, when a pregnant woman undergoes physical changes as the time to give birth approaches, she becomes physically lethargic, she becomes weak and irritable in her being, she loses her appetite, her senses become dull, and she sleeps less and feels uncomfortable. Because of that she speaks little and abstains from intimate contact. Such sensations are due to the inappropriate attentions in which she formerly indulged and on which she relied, and other women will know, the more they see this woman with such signs, that that woman will give birth before long.
“In the same way, Blessed Lord, those bodhisattva great beings who have grown the roots of virtue, served many buddhas, practiced good conduct, been assisted by a spiritual mentor, and whose roots of virtue have matured become fit for this profound perfection of wisdom, and, having become fit for it, when they also take it up, uphold it, recite it, master it, and focus their attention correctly on it, then, Blessed Lord, one should know that those bodhisattva great beings will be prophesied to attain unsurpassed, perfect, complete enlightenment before long.”
“Excellent, Śāradvatīputra, excellent!” said the Blessed One. “Śāradvatīputra, this inspired eloquence of yours has arisen through the power of the buddhas.”
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, it is most wonderful that the tathāgatas, arhats, perfectly complete buddhas sustain those bodhisattva great beings so excellently in that manner.”
“Subhūti,” replied the Blessed One, “it is because bodhisattva great beings set out for unsurpassed, perfect, complete enlightenment in order to benefit many living creatures, bring happiness to many living creatures, out of compassion for the world, and for the well-being, benefit, and happiness of a multitude of gods and human beings. While they are practicing the conduct of a bodhisattva, they benefit many hundreds and thousands of living creatures through the four attractive qualities of a bodhisattva. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity, and through these they encourage them toward the paths of the ten virtuous actions.
“They themselves become absorbed in the first meditative concentration and encourage others toward the first meditative concentration. They themselves become absorbed in the second meditative concentration and encourage others toward the second meditative concentration. They themselves become absorbed in the third meditative concentration and encourage others toward the third meditative concentration. They themselves become absorbed in the fourth meditative concentration and encourage others toward the fourth meditative concentration.
“They themselves become absorbed in the meditative stability of loving kindness and encourage others toward the meditative stability of loving kindness. They themselves become absorbed in the meditative stability of compassion and encourage others toward the meditative stability of compassion. They themselves become absorbed in the meditative stability of empathetic joy and encourage others toward the meditative stability of empathetic joy. They themselves become absorbed in the meditative stability of equanimity and encourage others toward the meditative stability of equanimity.
“They themselves become absorbed in the sphere of infinite space and encourage others toward the sphere of infinite space. They themselves become absorbed in the sphere of infinite consciousness and encourage others toward the sphere of infinite consciousness. They themselves become absorbed in the sphere of nothing-at-all and encourage others toward the sphere of nothing-at-all. They themselves become absorbed in the sphere of neither perception nor nonperception and encourage others toward the sphere of neither perception nor nonperception.
“They themselves are generous with gifts and encourage others to be generous. They themselves maintain ethical discipline and encourage others to be ethically disciplined. They themselves cultivate tolerance and encourage others to be tolerant. They themselves undertake perseverance and encourage others to persevere. They themselves become absorbed in meditative concentration and encourage others toward meditative concentration. They themselves cultivate wisdom and encourage others toward wisdom.
“While they dwell in the perfection of wisdom, through skillful means they establish beings in the fruit of having entered the stream but do not attain the fruit of having entered the stream themselves; they establish others in the fruit of once-returner but do not attain the fruit of once-returner themselves; they establish others in the fruit of non-returner but do not attain the fruit of non-returner themselves; they establish others in arhatship but they do not attain arhatship themselves; and they establish others in individual enlightenment but do not attain individual enlightenment themselves.
“They themselves practice the perfection of generosity, and they also encourage many thousands of other bodhisattvas toward the perfection of generosity. They themselves practice the perfection of ethical discipline, and they also encourage many thousands of other bodhisattvas toward the perfection of ethical discipline. They themselves practice the perfection of tolerance, and they also encourage many thousands of other bodhisattvas toward the perfection of tolerance. They themselves practice the perfection of perseverance, and they also encourage many thousands of other bodhisattvas toward the perfection of perseverance. They themselves practice the perfection of meditative concentration, and they also encourage many thousands of other bodhisattvas toward the perfection of meditative concentration. They themselves practice the perfection of wisdom, and they also encourage many thousands of other bodhisattvas toward the perfection of wisdom.
“They themselves occupy the level of those who are irreversible, and they also establish others at the level of those who are irreversible. They themselves purify a buddhafield, and they also encourage others to purify a buddhafield. They themselves bring beings to maturity, and they also encourage others to bring beings to maturity. They themselves develop the extrasensory powers of the bodhisattvas, and they also encourage others toward the extrasensory powers of the bodhisattvas. They themselves refine the dhāraṇī gateways, and they also encourage others to refine the dhāraṇī gateways. They themselves acquire excellent inspired eloquence, and they also encourage others toward excellent inspired eloquence. They themselves assume an excellent physical form, and they also encourage others to acquire an excellent physical form. They themselves have the excellence of the major marks, and they also encourage others to acquire the excellence of the major marks. They themselves assume the excellence of the status of a crown prince, and they also encourage others toward the excellence of the status of a crown prince.
“They themselves cultivate the four applications of mindfulness, and they also encourage others toward the four applications of mindfulness. They themselves cultivate the four correct exertions, and they also encourage others toward the four correct exertions. They themselves cultivate the four supports for miraculous ability, and they also encourage others toward the four supports for miraculous ability. They themselves cultivate the five faculties, and they also encourage others toward the five faculties. They themselves cultivate the five powers, and they also encourage others toward the five powers. They themselves cultivate the seven branches of enlightenment, and they also encourage others toward the seven branches of enlightenment. They themselves cultivate the noble eightfold path, and they also encourage others toward the noble eightfold path.
“They themselves cultivate the four truths of the noble ones, and they also encourage others toward the four truths of the noble ones. They themselves cultivate the four meditative concentrations, and they also encourage others toward the four meditative concentrations. They themselves cultivate the four immeasurable attitudes, and they also encourage others toward the four immeasurable attitudes. They themselves cultivate the four formless absorptions, and they also encourage others toward the four formless absorptions. They themselves cultivate the eight liberations, and they also encourage others toward the eight liberations. They themselves cultivate the nine serial steps of meditative absorption, and they also encourage others toward the nine serial steps of meditative absorption. They themselves cultivate the emptiness, signlessness, and wishlessness gateways to liberation, and they also encourage others toward the emptiness, signlessness, and wishlessness gateways to liberation. They themselves cultivate the five extrasensory powers, and they also encourage others toward the five extrasensory powers. They themselves cultivate all the meditative stabilities, and they also encourage others toward all the meditative stabilities. They themselves cultivate all the dhāraṇī gateways, and they also encourage others toward all the dhāraṇī gateways. They themselves cultivate the ten powers of the tathāgatas, and they also encourage others toward the ten powers of the tathāgatas. They themselves cultivate the four fearlessnesses, and they also encourage others toward the four fearlessnesses. They themselves cultivate the four kinds of exact knowledge, and they also encourage others toward the four kinds of exact knowledge. They themselves cultivate great loving kindness, and they also encourage others toward great loving kindness. They themselves cultivate great compassion, and they also encourage others toward great compassion. They themselves cultivate the eighteen distinct qualities of the buddhas, and they also encourage others toward the eighteen distinct qualities of the buddhas. They themselves attain all-aspect omniscience, and they also encourage others toward all-aspect omniscience. They themselves abandon all the afflicted mental states and their connecting propensities, and they also encourage others to abandon all the afflicted mental states and their connecting propensities. They themselves turn the wheel of the Dharma, and they also encourage others to turn the wheel of the Dharma.”
The Blessed One having said that, the venerable Subhūti said to him, “It is wonderful, Blessed Lord, it is wonderful, Sugata, that those bodhisattva great beings endowed with many attributes in that manner practice the perfection of wisdom and fully awaken to unsurpassed, perfect, complete enlightenment for the sake of all beings.
“Blessed Lord, how will the cultivation of the perfection of wisdom of the bodhisattva great beings be perfected?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of physical forms, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of perceptions, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of formative predispositions, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the eyes, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the ears, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the nose, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the tongue, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the body, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the mental faculty, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of sights, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of sounds, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of odors, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of tastes, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of tangibles, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of mental phenomena, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of visual consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of auditory consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of olfactory consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of gustatory consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of tactile consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of mental consciousness, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of visually compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of aurally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of nasally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of lingually compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of corporeally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of mentally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by visually compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by aurally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by nasally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by lingually compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by corporeally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of feelings conditioned by mentally compounded sensory contact, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.
“Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the earth element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the water element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the fire element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the wind element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the space element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected. Subhūti, when bodhisattva great beings practicing the perfection of wisdom do not observe the enhancement of the consciousness element, then the cultivation of the perfection of wisdom of bodhisattva great beings is perfected.