“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should train as follows: While they are training, they should by all means cognize physical forms, but they should not give rise to conceit on account of those physical forms; they should cognize feelings, but they should not give rise to conceit on account of those feelings; they should cognize perceptions, but they should not give rise to conceit on account of those perceptions; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; and they should cognize consciousness, but they should not give rise to conceit on account of that consciousness. They should cognize the eyes, but they should not give rise to conceit on account of those eyes; they should cognize the ears, but they should not give rise to conceit on account of those ears; they should cognize the nose, but they should not give rise to conceit on account of that nose; they should cognize the tongue, but they should not give rise to conceit on account of that tongue; they should cognize the body, but they should not give rise to conceit on account of that body; and they should cognize the mental faculty, but they should not give rise to conceit on account of that mental faculty. They should cognize sights, but they should not give rise to conceit on account of those sights; they should cognize sounds, but they should not give rise to conceit on account of those sounds; they should cognize odors, but they should not give rise to conceit on account of those odors; they should cognize tastes, but they should not give rise to conceit on account of those tastes; they should cognize tangibles, but they should not give rise to conceit on account of those tangibles; and they should cognize mental phenomena, but they should not give rise to conceit on account of those mental phenomena. They should cognize visual consciousness, but they should not give rise to conceit on account of that visual consciousness; they should cognize auditory consciousness, but they should not give rise to conceit on account of that auditory consciousness; they should cognize olfactory consciousness, but they should not give rise to conceit on account of that olfactory consciousness; they should cognize gustatory consciousness, but they should not give rise to conceit on account of that gustatory consciousness; they should cognize tactile consciousness, but they should not give rise to conceit on account of that tactile consciousness; and they should cognize mental consciousness but they should not give rise to conceit on account of that mental consciousness. They should cognize visually compounded sensory contact, but they should not give rise to conceit on account of that visually compounded sensory contact; they should cognize aurally compounded sensory contact, but they should not give rise to conceit on account of that aurally compounded sensory contact; they should cognize nasally compounded sensory contact, but they should not give rise to conceit on account of that nasally compounded sensory contact; they should cognize lingually compounded sensory contact, but they should not give rise to conceit on account of that lingually compounded sensory contact; they should cognize corporeally compounded sensory contact, but they should not give rise to conceit on account of that corporeally compounded sensory contact; and they should cognize mentally compounded sensory contact, but they should not give rise to conceit on account of that mentally compounded sensory contact. They should cognize feelings conditioned by visually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by visually compounded sensory contact; they should cognize feelings conditioned by aurally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by aurally compounded sensory contact; they should cognize feelings conditioned by nasally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by nasally compounded sensory contact; they should cognize feelings conditioned by lingually compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by lingually compounded sensory contact; they should cognize feelings conditioned by corporeally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by corporeally compounded sensory contact; and they should cognize feelings conditioned by mentally compounded sensory contact, but they should not give rise to conceit on account of those feelings conditioned by mentally compounded sensory contact. They should cognize the earth element, but they should not give rise to conceit on account of that earth element; they should cognize the water element, but they should not give rise to conceit on account of that water element; they should cognize the fire element, but they should not give rise to conceit on account of that fire element; they should cognize the wind element, but they should not give rise to conceit on account of that wind element; they should cognize the space element, but they should not give rise to conceit on account of that space element; and they should cognize the consciousness element, but they should not give rise to conceit on account of that consciousness element. They should cognize ignorance, but they should not give rise to conceit on account of that ignorance; they should cognize formative predispositions, but they should not give rise to conceit on account of those formative predispositions; they should cognize consciousness, but they should not give rise to conceit on account of that consciousness; they should cognize name and form, but they should not give rise to conceit on account of that name and form; they should cognize the six sense fields, but they should not give rise to conceit on account of those six sense fields; they should cognize sensory contact, but they should not give rise to conceit on account of that sensory contact; they should cognize sensation, but they should not give rise to conceit on account of that sensation; they should cognize craving, but they should not give rise to conceit on account of that craving; they should cognize grasping, but they should not give rise to conceit on account of that grasping; they should cognize the rebirth process, but they should not give rise to conceit on account of that rebirth process; they should cognize birth, but they should not give rise to conceit on account of that birth; and they should cognize aging and death, but they should not give rise to conceit on account of that aging and death. They should cognize the perfection of generosity, but they should not give rise to conceit on account of that perfection of generosity; they should cognize the perfection of ethical discipline, but they should not give rise to conceit on account of that perfection of ethical discipline; they should cognize the perfection of tolerance, but they should not give rise to conceit on account of that perfection of tolerance; they should cognize the perfection of perseverance, but they should not give rise to conceit on account of that perfection of perseverance; they should cognize the perfection of meditative concentration, but they should not give rise to conceit on account of that perfection of meditative concentration; and they should cognize the perfection of wisdom but they should not give rise to conceit on account of that perfection of wisdom. They should cognize the emptiness of internal phenomena, but they should not give rise to conceit on account of that emptiness of internal phenomena; they should cognize the emptiness of external phenomena, but they should not give rise to conceit on account of that emptiness of external phenomena; they should cognize the emptiness of external and internal phenomena, but they should not give rise to conceit on account of that emptiness of external and internal phenomena; they should cognize the emptiness of emptiness, but they should not give rise to conceit on account of that emptiness of emptiness; they should cognize the emptiness of great extent, but they should not give rise to conceit on account of that emptiness of great extent; they should cognize the emptiness of ultimate reality, but they should not give rise to conceit on account of that emptiness of ultimate reality; they should cognize the emptiness of conditioned phenomena, but they should not give rise to conceit on account of that emptiness of conditioned phenomena; they should cognize the emptiness of unconditioned phenomena, but they should not give rise to conceit on account of that emptiness of unconditioned phenomena; they should cognize the emptiness of the unlimited, but they should not give rise to conceit on account of that emptiness of the unlimited; they should cognize the emptiness of that which has neither beginning nor end, but they should not give rise to conceit on account of that emptiness of that which has neither beginning nor end; they should cognize the emptiness of nonexclusion, but they should not give rise to conceit on account of that emptiness of nonexclusion; they should cognize the emptiness of inherent nature, but they should not give rise to conceit on account of that emptiness of inherent nature; they should cognize the emptiness of all phenomena, but they should not give rise to conceit on account of that emptiness of all phenomena; they should cognize the emptiness of intrinsic defining characteristics, but they should not give rise to conceit on account of that emptiness of intrinsic defining characteristics; they should cognize the emptiness of that which cannot be apprehended, but they should not give rise to conceit on account of that emptiness of that which cannot be apprehended; they should cognize the emptiness of nonentities, but they should not give rise to conceit on account of that emptiness of nonentities; they should cognize the emptiness of essential nature, but they should not give rise to conceit on account of that emptiness of essential nature; and they should cognize the emptiness of an essential nature of nonentities, but they should not give rise to conceit on account of that emptiness of an essential nature of nonentities. They should cognize the meditative concentrations, but they should not give rise to conceit on account of those meditative concentrations; they should cognize the immeasurable attitudes, but they should not give rise to conceit on account of those immeasurable attitudes; they should cognize the formless absorptions, but they should not give rise to conceit on account of those formless absorptions; they should cognize the extrasensory powers, but they should not give rise to conceit on account of those extrasensory powers; and they should cognize the five eyes, but they should not give rise to conceit on account of those five eyes. They should cognize the applications of mindfulness, but they should not give rise to conceit on account of those applications of mindfulness; they should cognize the correct exertions, but they should not give rise to conceit on account of those correct exertions; they should cognize the supports for miraculous ability, but they should not give rise to conceit on account of those supports for miraculous ability; they should cognize the faculties, but they should not give rise to conceit on account of those faculties; they should cognize the powers, but they should not give rise to conceit on account of those powers; they should cognize the branches of enlightenment, but they should not give rise to conceit on account of those branches of enlightenment; and they should cognize the noble eightfold path, but they should not give rise to conceit on account of that noble eightfold path. They should cognize the truths of the noble ones, but they should not give rise to conceit on account of those truths of the noble ones; they should cognize the eight liberations, but they should not give rise to conceit on account of those eight liberations; and they should cognize the nine serial steps of meditative absorption, but they should not give rise to conceit on account of those nine serial steps of meditative absorption. They should cognize the emptiness, signlessness, and wishlessness gateways to liberation, but they should not give rise to conceit on account of those emptiness, signlessness, and wishlessness gateways to liberation; they should cognize the meditative stabilities, but they should not give rise to conceit on account of those meditative stabilities; they should cognize the gateways of the dhāraṇīs, but they should not give rise to conceit on account of those gateways of the dhāraṇīs; they should cognize the ten powers of the tathāgatas, but they should not give rise to conceit on account of those ten powers of the tathāgatas; they should cognize the four fearlessnesses, but they should not give rise to conceit on account of those four fearlessnesses; they should cognize the four kinds of exact knowledge, but they should not give rise to conceit on account of those four kinds of exact knowledge; they should cognize great loving kindness, but they should not give rise to conceit on account of that great loving kindness; they should cognize great compassion, but they should not give rise to conceit on account of that great compassion; and they should cognize the eighteen distinct qualities of the buddhas, but they should not give rise to conceit on account of those eighteen distinct qualities of the buddhas.
“Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should not give rise to conceit even on account of the mind of enlightenment, nor should they give rise to conceit on account of the mind that is equal to the unequalled, nor should they give rise to conceit on account of the mind of vast extent. If you ask why, it is because that mind is not mind. The nature of the mind is luminosity.”
“Venerable Subhūti, what is luminosity—the inherent nature of mind?”
Subhūti replied, “Venerable Śāradvatīputra, mind neither has desire, nor is it without desire; it neither has delusion, nor is it without delusion; it neither has hatred, nor is it without hatred; it neither has obsession, nor is it without obsession; it neither has obscuration, nor is it without obscuration; it neither has impediment, nor is it without impediment;291 it neither has latent impulses, nor is it without latent impulses; it neither has fetters, nor is it without fetters; it neither has mistaken views, nor is it without mistaken views; it neither has śrāvakas, nor is it without śrāvakas;292 and it neither has pratyekabuddhas, nor is it without pratyekabuddhas. This, Venerable Śāradvatīputra, is the natural luminosity of the mind that bodhisattva great beings have.”
“Venerable Subhūti! Does this mind that is not the mind exist?”
“Venerable Śāradvatīputra,” Subhūti asked in return, “if it is thus not mind, can existence or nonexistence be apprehended, or do they exist in that which is not mind?”
Subhūti then asked, “Venerable Śāradvatīputra, if that which is not mind has neither existence nor nonexistence, and if it cannot be apprehended, how then, Venerable Śāradvatīputra, can you be correct in asking ‘Does this mind that is not the mind exist?’ ”
“Venerable Subhūti, what is that which is not the mind?”
“Venerable Śāradvatīputra,” replied Subhūti, “that which is not the mind is unchanging and without conceptual notions. That is the real nature of all phenomena. Therein there is no mind. This is said to be inconceivable.”
“Venerable Subhūti, just as the mind is unchanging and without conceptual notions, are physical forms also unchanging and without conceptual notions? So too, are feelings unchanging and without conceptual notions? So too, are perceptions unchanging and without conceptual notions? So too, are formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are the eyes unchanging and without conceptual notions? So too, are the ears unchanging and without conceptual notions? So too, is the nose unchanging and without conceptual notions? So too, is the tongue unchanging and without conceptual notions? So too, is the body unchanging and without conceptual notions? So too, is the mental faculty unchanging and without conceptual notions? Just as the mind is unchanging and without conceptual notions, so too, are sights unchanging and without conceptual notions? So too, are sounds unchanging and without conceptual notions? So too, are odors unchanging and without conceptual notions? So too, are tastes unchanging and without conceptual notions? So too, are tangibles unchanging and without conceptual notions? So too, are mental phenomena unchanging and without conceptual notions?
“Just as the mind is unchanging and without conceptual notions, so too, is the sensory element of the eyes unchanging and without conceptual notions? So too, is the sensory element of sights unchanging and without conceptual notions? So too, is the sensory element of visual consciousness unchanging and without conceptual notions? So too, is the sensory element of the ears unchanging and without conceptual notions? So too, is the sensory element of sounds unchanging and without conceptual notions? So too, is the sensory element of auditory consciousness unchanging and without conceptual notions? So too, is the sensory element of the nose unchanging and without conceptual notions? So too, is the sensory element of odors unchanging and without conceptual notions? So too, is the sensory element of olfactory consciousness unchanging and without conceptual notions? So too, is the sensory element of the tongue unchanging and without conceptual notions? So too, is the sensory element of tastes unchanging and without conceptual notions? So too, is the sensory element of gustatory consciousness unchanging and without conceptual notions? So too, is the sensory element of the body unchanging and without conceptual notions? So too, is the sensory element of tangibles unchanging and without conceptual notions? So too, is the sensory element of tactile consciousness unchanging and without conceptual notions? So too, is the sensory element of the mental faculty unchanging and without conceptual notions? So too, is the sensory element of mental phenomena unchanging and without conceptual notions? So too, is the sensory element of mental consciousness unchanging and without conceptual notions?
“Just as the mind is unchanging and without conceptual notions, so too, is ignorance unchanging and without conceptual notions? So too, are the formative predispositions unchanging and without conceptual notions? So too, is consciousness unchanging and without conceptual notions? So too, are name and form unchanging and without conceptual notions? So too, are the six sense fields unchanging and without conceptual notions? So too, is sensory contact unchanging and without conceptual notions? So too, is sensation unchanging and without conceptual notions? So too, is craving unchanging and without conceptual notions? So too, is grasping unchanging and without conceptual notions? So too, is the rebirth process unchanging and without conceptual notions? So too, is birth unchanging and without conceptual notions? So too, are aging and death unchanging and without conceptual notions?
“Just as the mind is unchanging and without conceptual notions, so too, is the perfection of generosity unchanging and without conceptual notions? So too, is the perfection of ethical discipline unchanging and without conceptual notions? So too, is the perfection of tolerance unchanging and without conceptual notions? So too, is the perfection of perseverance unchanging and without conceptual notions? So too, is the perfection of meditative concentration unchanging and without conceptual notions? So too, is the perfection of wisdom unchanging and without conceptual notions?
“Just as the mind is unchanging and without conceptual notions, so too, is the emptiness of internal phenomena unchanging and without conceptual notions? So too, is the emptiness of external phenomena unchanging and without conceptual notions? So too, is the emptiness of external and internal phenomena unchanging and without conceptual notions? So too, is the emptiness of emptiness unchanging and without conceptual notions? So too, is the emptiness of great extent unchanging and without conceptual notions? So too, is the emptiness of ultimate reality unchanging and without conceptual notions? So too, is the emptiness of conditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of unconditioned phenomena unchanging and without conceptual notions? So too, is the emptiness of the unlimited unchanging and without conceptual notions? So too, is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions? So too, is the emptiness of nonexclusion unchanging and without conceptual notions? So too, is the emptiness of inherent nature unchanging and without conceptual notions? So too, is the emptiness of all phenomena unchanging and without conceptual notions? So too, is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions? So too, is the emptiness of that which cannot be apprehended unchanging and without conceptual notions? So too, is the emptiness of nonentities unchanging and without conceptual notions? So too, is the emptiness of essential nature unchanging and without conceptual notions? So too, is the emptiness of an essential nature of nonentities unchanging and without conceptual notions?
“Just as mind is unchanging and without conceptual notions, so too, are the applications of mindfulness unchanging and without conceptual notions? So too, are the correct exertions unchanging and without conceptual notions? So too, are the supports for miraculous ability unchanging and without conceptual notions? So too, are the faculties unchanging and without conceptual notions? So too, are the powers unchanging and without conceptual notions? So too, are the branches of enlightenment unchanging and without conceptual notions? So too, is the noble eightfold path unchanging and without conceptual notions? So too, are the truths of the noble ones unchanging and without conceptual notions? So too, are the meditative concentrations unchanging and without conceptual notions? So too, are the immeasurable attitudes unchanging and without conceptual notions? So too, are the formless absorptions unchanging and without conceptual notions? So too, are the eight liberations unchanging and without conceptual notions? So too, are the nine serial steps of meditative absorption unchanging and without conceptual notions? So too, are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions? So too, are the extrasensory powers unchanging and without conceptual notions? So too, are the meditative stabilities unchanging and without conceptual notions? So too, are the dhāraṇī gateways unchanging and without conceptual notions? So too, is great love unchanging and without conceptual notions? So too, is great compassion unchanging and without conceptual notions? So too, are the ten powers of the tathāgatas unchanging and without conceptual notions? So too, are the four fearlessnesses unchanging and without conceptual notions? So too, are the four kinds of exact knowledge unchanging and without conceptual notions? So too, are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions? So too, is the fruit of having entered the stream unchanging and without conceptual notions? So too, is the fruit of once-returner unchanging and without conceptual notions? So too, is the fruit of non-returner unchanging and without conceptual notions? So too, is arhatship unchanging and without conceptual notions? So too, is individual enlightenment unchanging and without conceptual notions? So too, is the knowledge of the aspects of the path unchanging and without conceptual notions?293 And so too, is all-aspect omniscience unchanging and without conceptual notions?”
“Venerable Śāradvatīputra, it is so!” replied Subhūti. “Just as the mind is unchanging and without conceptual notions, so too are physical forms unchanging and without conceptual notions. So too are feelings unchanging and without conceptual notions. So too are perceptions unchanging and without conceptual notions. So too are formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are the eyes unchanging and without conceptual notions. So too are the ears unchanging and without conceptual notions. So too is the nose unchanging and without conceptual notions. So too is the tongue unchanging and without conceptual notions. So too is the body unchanging and without conceptual notions. So too is the mental faculty unchanging and without conceptual notions. Just as mind is unchanging and without conceptual notions, so too are sights unchanging and without conceptual notions. So too are sounds unchanging and without conceptual notions. So too are odors unchanging and without conceptual notions. So too are tastes unchanging and without conceptual notions. So too are tangibles unchanging and without conceptual notions. So too are mental phenomena unchanging and without conceptual notions.
“Just as the mind is unchanging and without conceptual notions, so too is the sensory element of the eyes unchanging and without conceptual notions. So too is the sensory element of sights unchanging and without conceptual notions. So too is the sensory element of visual consciousness unchanging and without conceptual notions. So too is the sensory element of the ears unchanging and without conceptual notions. So too is the sensory element of sounds unchanging and without conceptual notions. So too is the sensory element of auditory consciousness unchanging and without conceptual notions. So too is the sensory element of the nose unchanging and without conceptual notions. So too is the sensory element of odors unchanging and without conceptual notions. So too is the sensory element of olfactory consciousness unchanging and without conceptual notions. So too is the sensory element of the tongue unchanging and without conceptual notions. So too is the sensory element of tastes unchanging and without conceptual notions. So too is the sensory element of gustatory consciousness unchanging and without conceptual notions. So too is the sensory element of the body unchanging and without conceptual notions. So too is the sensory element of tangibles unchanging and without conceptual notions. So too is the sensory element of tactile consciousness unchanging and without conceptual notions. So too is the sensory element of the mental faculty unchanging and without conceptual notions. So too is the sensory element of mental phenomena unchanging and without conceptual notions. So too is the sensory element of mental consciousness unchanging and without conceptual notions.
“Just as the mind is unchanging and without conceptual notions, so too is ignorance unchanging and without conceptual notions. So too are the formative predispositions unchanging and without conceptual notions. So too is consciousness unchanging and without conceptual notions. So too are name and form unchanging and without conceptual notions. So too are the six sense fields unchanging and without conceptual notions. So too is sensory contact unchanging and without conceptual notions. So too is sensation unchanging and without conceptual notions. So too is craving unchanging and without conceptual notions. So too is grasping unchanging and without conceptual notions. So too is the rebirth process unchanging and without conceptual notions. So too is birth unchanging and without conceptual notions. So too are aging and death unchanging and without conceptual notions.
“Just as the mind is unchanging and without conceptual notions, so too is the perfection of generosity unchanging and without conceptual notions. So too is the perfection of ethical discipline unchanging and without conceptual notions. So too is the perfection of tolerance unchanging and without conceptual notions. So too is the perfection of perseverance unchanging and without conceptual notions. So too is the perfection of meditative concentration unchanging and without conceptual notions. So too is the perfection of wisdom unchanging and without conceptual notions.
“Just as the mind is unchanging and without conceptual notions, so too is the emptiness of internal phenomena unchanging and without conceptual notions. So too is the emptiness of external phenomena unchanging and without conceptual notions. So too is the emptiness of external and internal phenomena unchanging and without conceptual notions. So too is the emptiness of emptiness unchanging and without conceptual notions. So too is the emptiness of great extent unchanging and without conceptual notions. So too is the emptiness of ultimate reality unchanging and without conceptual notions. So too is the emptiness of conditioned phenomena unchanging and without conceptual notions. So too is the emptiness of unconditioned phenomena unchanging and without conceptual notions. So too is the emptiness of the unlimited unchanging and without conceptual notions. So too is the emptiness of that which has neither beginning nor end unchanging and without conceptual notions. So too is the emptiness of nonexclusion unchanging and without conceptual notions. So too is the emptiness of inherent nature unchanging and without conceptual notions. So too is the emptiness of all phenomena unchanging and without conceptual notions. So too is the emptiness of intrinsic defining characteristics unchanging and without conceptual notions. So too is the emptiness of that which cannot be apprehended unchanging and without conceptual notions. So too is the emptiness of nonentities unchanging and without conceptual notions. So too is the emptiness of essential nature unchanging and without conceptual notions. So too is the emptiness of an essential nature of nonentities unchanging and without conceptual notions.
“Just as mind is unchanging and without conceptual notions, so too are the applications of mindfulness unchanging and without conceptual notions. So too are the correct exertions unchanging and without conceptual notions. So too are the supports for miraculous ability unchanging and without conceptual notions. So too are the faculties unchanging and without conceptual notions. So too are the powers unchanging and without conceptual notions. So too are the branches of enlightenment unchanging and without conceptual notions. So too is the noble eightfold path unchanging and without conceptual notions. So too are the truths of the noble ones unchanging and without conceptual notions. So too are the meditative concentrations unchanging and without conceptual notions. So too are the immeasurable attitudes unchanging and without conceptual notions. So too are the formless absorptions unchanging and without conceptual notions. So too are the eight liberations unchanging and without conceptual notions. So too are the nine serial steps of meditative absorption unchanging and without conceptual notions. So too are the emptiness, signlessness, and wishlessness gateways to liberation unchanging and without conceptual notions. So too are the extrasensory powers unchanging and without conceptual notions. So too are the meditative stabilities unchanging and without conceptual notions. So too are the dhāraṇī gateways unchanging and without conceptual notions. So too is great love unchanging and without conceptual notions. So too is great compassion unchanging and without conceptual notions. So too are the ten powers of the tathāgatas unchanging and without conceptual notions. So too are the four fearlessnesses unchanging and without conceptual notions. So too are the four kinds of exact knowledge unchanging and without conceptual notions. So too are the eighteen distinct qualities of the buddhas unchanging and without conceptual notions. So too is the fruit of having entered the stream unchanging and without conceptual notions. So too is the fruit of once-returner unchanging and without conceptual notions. So too is the fruit of non-returner unchanging and without conceptual notions. So too is arhatship unchanging and without conceptual notions. So too is individual enlightenment unchanging and without conceptual notions. So too is the knowledge of the aspects of the path unchanging and without conceptual notions. And so too is all-aspect omniscience unchanging and without conceptual notions.”
Then the venerable Śāradvatīputra said, “You have spoken well, Venerable Subhūti! Excellent, excellent, Venerable Subhūti! You are the son and heir of the Blessed Lord! Born from his mouth, arisen from the Dharma, emanated by the Dharma, inheritor of the Dharma, not an inheritor of material things, but an immediate physical eyewitness to the attributes of the buddhas.294 You are the one said by the Blessed Lord to be supreme among śrāvakas who practice without afflicted mental states,295 and this exposition of yours is reminiscent of that approach.
“Venerable Subhūti, bodhisattva great beings should indeed train in accordance with the perfection of wisdom. It is through this that bodhisattva great beings are indeed understood to be irreversible. That is to say, one should know bodhisattva great beings not to be without the perfection of wisdom.
“Venerable Subhūti, even those296 who wish to train on the level of the śrāvakas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the pratyekabuddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. Even those who wish to train on the level of the bodhisattvas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. And even bodhisattva great beings who wish to train on the level of the buddhas should earnestly study, should retain, should hold, should read aloud, should master, and should attend in the correct manner to this very perfection of wisdom. If you ask why, it is because the three vehicles through which bodhisattva great beings, śrāvakas, and pratyekabuddhas should train at all times, without interruption, are extensively taught therein.”
This completes the fourth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.