Subhūti then said, “Blessed Lord, you have said, ‘The perfection of wisdom is the one that gives birth to the tathāgatas, arhats, perfectly complete buddhas. The perfection of wisdom is the one that teaches about the world.’ Blessed Lord, how is the perfection of wisdom the one that gives birth to the tathāgatas, arhats, perfectly complete buddhas? Blessed Lord, how is the perfection of wisdom the one that teaches about the world? Blessed Lord, how are tathāgatas born from the perfection of wisdom? What is the world of which the Tathāgata speaks?”
“Subhūti,” replied the Blessed One, “this perfection of wisdom has given birth to the ten powers of the tathāgatas, has given birth to the four fearlessnesses, has given birth to the four kinds of exact knowledge, has given birth to great loving kindness, has given birth to great compassion, has given birth to the eighteen distinct qualities of the buddhas, has given birth to omniscience, has given birth to the knowledge of the aspects of the path, and has given birth to all-aspect omniscience. Subhūti, it is on account of these that tathāgatas are spoken of as such. So it is, Subhūti, that this profound perfection of wisdom has given birth to the tathāgatas.”
“Blessed Lord, what is the world of which the Tathāgata speaks?” asked Subhūti.
“Subhūti, the five aggregates are the world of which the tathāgatas speak,” replied the Blessed One.
“Blessed Lord, how does the profound perfection of wisdom teach the five aggregates? Blessed Lord, how is the perfection of wisdom teaching the five aggregates?” asked Subhūti.
The Blessed One replied, “The perfection of wisdom is not teaching that these five aggregates are perishable, and is not teaching that they are very perishable, which is to say, it is not teaching that they ‘arise,’ and is not teaching that they ‘cease’; it is not teaching that they are ‘defiled,’ and is not teaching that they are ‘purified’; it is not teaching that they ‘increase,’ and is not teaching that they ‘decrease’; it is not teaching that they are ‘taken up,’ and is not teaching that they are ‘rejected’; and it is not teaching that they are ‘past,’ it is not teaching that they are ‘future,’ and it is not teaching that they are ‘present.’ If you ask why, it is because in emptiness the perishable does not exist and the very perishable does not exist, in signlessness the perishable does not exist and the very perishable does not exist, and in wishlessness the perishable does not exist and the very perishable does not exist. In the unconditioned neither the perishable nor the very perishable exists, in nonarising neither the perishable nor the very perishable exists, in nonentities neither the perishable nor the very perishable exists, and in the lack of an essential nature neither the perishable nor the very perishable exists. Subhūti, it is in this way that the tathāgatas speak of the perfection of wisdom teaching about the world.
“Subhūti, those who know the minds and conduct of immeasurable, incalculable, and inestimable beings know them dependent on this very perfection of wisdom. Subhūti, in this profound perfection of wisdom there is no being, and nothing designated as a being can be apprehended. There are no physical forms, and nothing designated as physical forms can be apprehended; there are no feelings, and nothing designated as feelings can be apprehended; there are no perceptions, and nothing designated as perceptions can be apprehended; there are no formative predispositions, and nothing designated as formative predispositions can be apprehended; and there is no consciousness, and nothing designated as consciousness can be apprehended. There are no eyes, and nothing designated as the eyes can be apprehended; there are no ears, and nothing designated as the ears can be apprehended; there is no nose, and nothing designated as the nose can be apprehended; there is no tongue, and nothing designated as the tongue can be apprehended; there is no body, and nothing designated as the body can be apprehended; and there is no mental faculty, and nothing designated as the mental faculty can be apprehended. There are no sights, and nothing designated as sights can be apprehended; there are no sounds, and nothing designated as sounds can be apprehended; there are no odors, and nothing designated as odors can be apprehended; there are no tastes, and nothing designated as tastes can be apprehended; there are no tangibles, and nothing designated as tangibles can be apprehended; and there are no mental phenomena, and nothing designated as mental phenomena can be apprehended. There is no visual consciousness, and nothing designated as visual consciousness can be apprehended; there is no auditory consciousness, and nothing designated as auditory consciousness can be apprehended; there is no olfactory consciousness; and nothing designated as olfactory consciousness can be apprehended; there is no gustatory consciousness, and nothing designated as gustatory consciousness can be apprehended; there is no tactile consciousness, and nothing designated as tactile consciousness can be apprehended; and there is no mental consciousness, and nothing designated as mental consciousness can be apprehended. There is no visually compounded sensory contact, and nothing designated as visually compounded sensory contact can be apprehended; there is no aurally compounded sensory contact, and nothing designated as aurally compounded sensory contact can be apprehended; there is no nasally compounded sensory contact, and nothing designated as nasally compounded sensory contact can be apprehended; there is no lingually compounded sensory contact, and nothing designated as lingually compounded sensory contact can be apprehended; there is no corporeally compounded sensory contact, and nothing designated as corporeally compounded sensory contact can be apprehended; and there is no mentally compounded sensory contact, and nothing designated as mentally compounded sensory contact can be apprehended. There are no feelings conditioned by visually compounded sensory contact, and nothing designated as feelings conditioned by visually compounded sensory contact can be apprehended; there are no feelings conditioned by aurally compounded sensory contact, and nothing designated as feelings conditioned by aurally compounded sensory contact can be apprehended; there are no feelings conditioned by nasally compounded sensory contact, and nothing designated as feelings conditioned by nasally compounded sensory contact can be apprehended; there are no feelings conditioned by lingually compounded sensory contact, and nothing designated as feelings conditioned by lingually compounded sensory contact can be apprehended; there are no feelings conditioned by corporeally compounded sensory contact, and nothing designated as feelings conditioned by corporeally compounded sensory contact can be apprehended; and there are no feelings conditioned by mentally compounded sensory contact, and nothing designated as feelings conditioned by mentally compounded sensory contact can be apprehended. There is no earth element, and nothing designated as the earth element can be apprehended; there is no water element, and nothing designated as the water element can be apprehended; there is no fire element, and nothing designated as the fire element can be apprehended; there is no wind element, and nothing designated as the wind element can be apprehended; there is no space element, and nothing designated as the space element can be apprehended; and there is no consciousness element, and nothing designated as the consciousness element can be apprehended. There is no ignorance, and nothing designated as ignorance can be apprehended; there are no formative predispositions, and nothing designated as formative predispositions can be apprehended; there is no consciousness, and nothing designated as consciousness can be apprehended; there are no name and form, and nothing designated as name and form can be apprehended; there are no six sense fields, and nothing designated as the six sense fields can be apprehended; there is no sensory contact, and nothing designated as sensory contact can be apprehended; there is no sensation, and nothing designated as sensation can be apprehended; there is no craving, and nothing designated as craving can be apprehended; there is no grasping, and nothing designated as grasping can be apprehended; there is no rebirth process, and nothing designated as the rebirth process can be apprehended; there is no birth, and nothing designated as birth can be apprehended; and there are no aging and death, and nothing designated as aging and death can be apprehended. There is no perfection of generosity, and nothing designated as the perfection of generosity can be apprehended; there is no perfection of ethical discipline, and nothing designated as the perfection of ethical discipline can be apprehended; there is no perfection of tolerance, and nothing designated as the perfection of tolerance can be apprehended; there is no perfection of perseverance, and nothing designated as the perfection of perseverance can be apprehended; there is no perfection of meditative concentration, and nothing designated as the perfection of meditative concentration can be apprehended; and there is no perfection of wisdom, and nothing designated as the perfection of wisdom can be apprehended. There is no emptiness of internal phenomena, and nothing designated as the emptiness of internal phenomena can be apprehended; there is no emptiness of external phenomena, and nothing designated as the emptiness of external phenomena can be apprehended; there is no emptiness of external and internal phenomena, and nothing designated as the emptiness of external and internal phenomena can be apprehended; there is no emptiness of emptiness, and nothing designated as the emptiness of emptiness can be apprehended; there is no emptiness of great extent, and nothing designated as the emptiness of great extent can be apprehended; there is no emptiness of ultimate reality, and nothing designated as the emptiness of ultimate reality can be apprehended; there is no emptiness of conditioned phenomena, and nothing designated as the emptiness of conditioned phenomena can be apprehended; there is no emptiness of unconditioned phenomena, and nothing designated as the emptiness of unconditioned phenomena can be apprehended; there is no emptiness of the unlimited, and nothing designated as the emptiness of the unlimited can be apprehended; there is no emptiness of that which has neither beginning nor end, and nothing designated as the emptiness of that which has neither beginning nor end can be apprehended; there is no emptiness of nonexclusion, and nothing designated as the emptiness of nonexclusion can be apprehended; there is no emptiness of inherent nature, and nothing designated as the emptiness of inherent nature can be apprehended; there is no emptiness of all phenomena, and nothing designated as the emptiness of all phenomena can be apprehended; there is no emptiness of intrinsic defining characteristics, and nothing designated as the emptiness of intrinsic defining characteristics can be apprehended; there is no emptiness of that which cannot be apprehended, and nothing designated as the emptiness of that which cannot be apprehended can be apprehended; there is no emptiness of nonentities, and nothing designated as the emptiness of nonentities can be apprehended; there is no emptiness of essential nature, and nothing designated as the emptiness of essential nature can be apprehended; and there is no emptiness of an essential nature of nonentities, and nothing designated as the emptiness of an essential nature of nonentities can be apprehended. There are no applications of mindfulness, and nothing designated as the applications of mindfulness can be apprehended; there are no correct exertions, and nothing designated as the correct exertions can be apprehended; there are no supports for miraculous ability, and nothing designated as the supports for miraculous ability can be apprehended; there are no faculties, and nothing designated as the faculties can be apprehended; there are no powers, and nothing designated as the powers can be apprehended; there are no branches of enlightenment, and nothing designated as the branches of enlightenment can be apprehended; and there is no noble eightfold path, and nothing designated as the noble eightfold path can be apprehended. There are no truths of the noble ones, and nothing designated as the truths of the noble ones can be apprehended; there are no meditative concentrations, and nothing designated as the meditative concentrations can be apprehended; there are no immeasurable attitudes, and nothing designated as the immeasurable attitudes can be apprehended; there are no formless absorptions, and nothing designated as the formless absorptions can be apprehended; there are no eight liberations, and nothing designated as the eight liberations can be apprehended; there are no nine serial steps of meditative absorption, and nothing designated as the nine serial steps of meditative absorption can be apprehended; there are no emptiness, signlessness, and wishlessness gateways to liberation, and nothing designated as the emptiness, signlessness, and wishlessness gateways to liberation can be apprehended; there are no extrasensory powers, and nothing designated as the extrasensory powers can be apprehended; there are no meditative stabilities, and nothing designated as the meditative stabilities can be apprehended; and there are no dhāraṇī gateways, and nothing designated as the dhāraṇī gateways can be apprehended. There are no powers of the tathāgatas, and nothing designated as the powers of the tathāgatas can be apprehended; there are no fearlessnesses, and nothing designated as the fearlessnesses can be apprehended; there are no kinds of exact knowledge, and nothing designated as the four kinds of exact knowledge can be apprehended; there is no great compassion, and nothing designated as great compassion can be apprehended; and there are no distinct qualities of the buddhas, and nothing designated as the eighteen distinct qualities of the buddhas can be apprehended. There is no omniscience, and nothing designated as omniscience can be apprehended; there is no knowledge of the aspects of the path, and nothing designated as the knowledge of the aspects of the path can be apprehended; and there is no all-aspect omniscience, and nothing designated as all-aspect omniscience can be apprehended.
“Subhūti, it is in this way that this profound perfection of wisdom is the one that teaches the tathāgatas about the world. That is to say, this profound perfection of wisdom is not the one that teaches physical forms, not the one that teaches feelings, not the one that teaches perceptions, not the one that teaches formative predispositions, and not the one that teaches consciousness; it is not the one that teaches the eyes, not the one that teaches the ears, not the one that teaches the nose, not the one that teaches the tongue, not the one that teaches the body, and not the one that teaches the mental faculty; it is not the one that teaches sights, not the one that teaches sounds, not the one that teaches odors, not the one that teaches tastes, not the one that teaches tangibles, and not the one that teaches mental phenomena; it is not the one that teaches visual consciousness, not the one that teaches auditory consciousness, not the one that teaches olfactory consciousness, not the one that teaches gustatory consciousness, not the one that teaches tactile consciousness, and not the one that teaches mental consciousness; it is not the one that teaches visually compounded sensory contact, not the one that teaches aurally compounded sensory contact, not the one that teaches nasally compounded sensory contact, not the one that teaches lingually compounded sensory contact, not the one that teaches corporeally compounded sensory contact, and not the one that teaches mentally compounded sensory contact; it is not the one that teaches feelings conditioned by visually compounded sensory contact, not the one that teaches feelings conditioned by aurally compounded sensory contact, not the one that teaches feelings conditioned by nasally compounded sensory contact, not the one that teaches feelings conditioned by lingually compounded sensory contact, not the one that teaches feelings conditioned by corporeally compounded sensory contact, and not the one that teaches feelings conditioned by mentally compounded sensory contact; it is not the one that teaches the earth element, not the one that teaches the water element, not the one that teaches the fire element, not the one that teaches the wind element, not the one that teaches the space element, and not the one that teaches the consciousness element; it is not the one that teaches ignorance, not the one that teaches formative predispositions, not the one that teaches consciousness, not the one that teaches name and form, not the one that teaches the six sense fields, not the one that teaches sensory contact, not the one that teaches sensation, not the one that teaches craving, not the one that teaches grasping, not the one that teaches the rebirth process, not the one that teaches birth, and not the one that teaches aging and death; it is not the one that teaches the perfection of generosity, not the one that teaches the perfection of ethical discipline, not the one that teaches the perfection of tolerance, not the one that teaches the perfection of perseverance, not the one that teaches the perfection of meditative concentration, and not the one that teaches the perfection of wisdom; it is not the one that teaches the emptiness of internal phenomena, not the one that teaches the emptiness of external phenomena, not the one that teaches the emptiness of external and internal phenomena, not the one that teaches the emptiness of emptiness, not the one that teaches the emptiness of great extent, not the one that teaches the emptiness of ultimate reality, not the one that teaches the emptiness of conditioned phenomena, not the one that teaches the emptiness of unconditioned phenomena, not the one that teaches the emptiness of the unlimited, not the one that teaches the emptiness of that which has neither beginning nor end, not the one that teaches the emptiness of nonexclusion, not the one that teaches the emptiness of inherent nature, not the one that teaches the emptiness of all phenomena, not the one that teaches the emptiness of intrinsic defining characteristics, not the one that teaches the emptiness of that which cannot be apprehended, not the one that teaches the emptiness of nonentities, not the one that teaches the emptiness of essential nature, and not the one that teaches the emptiness of an essential nature of nonentities; it is not the one that teaches the applications of mindfulness, not the one that teaches the correct exertions, not the one that teaches the supports for miraculous ability, not the one that teaches the faculties, not the one that teaches the powers, not the one that teaches the branches of enlightenment, and not the one that teaches the noble eightfold path; it is not the one that teaches the truths of the noble ones, not the one that teaches the meditative concentrations, not the one that teaches the immeasurable attitudes, not the one that teaches the formless absorptions, not the one that teaches the liberations, not the one that teaches the serial steps of meditative absorption, not the one that teaches the emptiness, signlessness, and wishlessness gateways to liberation, not the one that teaches the extrasensory powers, not the one that teaches the meditative stabilities, and not the one that teaches the dhāraṇī gateways; it is not the one that teaches the powers of the tathāgatas, not the one that teaches the fearlessnesses, not the one that teaches the kinds of exact knowledge, not the one that teaches great compassion, and not the one that teaches the distinct qualities of the buddhas; and it is not the one that teaches omniscience, not the one that teaches the knowledge of the aspects of the path, and not the one that teaches all-aspect omniscience.
“If you ask why, Subhūti, it is because, if even the perfection of wisdom itself does not exist and is not apprehended in the perfection of wisdom itself, how could physical forms exist or be apprehended, how could feelings exist or be apprehended, how could perceptions exist or be apprehended, how could formative predispositions exist or be apprehended, and how could consciousness exist or be apprehended; how could the eyes exist or be apprehended, how could the ears exist or be apprehended, how could the nose exist or be apprehended, how could the tongue exist or be apprehended, how could the body exist or be apprehended, and how could the mental faculty exist or be apprehended; how could sights exist or be apprehended, how could sounds exist or be apprehended, how could odors exist or be apprehended, how could tastes exist or be apprehended, how could tangibles exist or be apprehended, and how could mental phenomena exist or be apprehended; how could visual consciousness exist or be apprehended, how could auditory consciousness exist or be apprehended, how could olfactory consciousness exist or be apprehended, how could gustatory consciousness exist or be apprehended, how could tactile consciousness exist or be apprehended, and how could mental consciousness exist or be apprehended; how could visually compounded sensory contact exist or be apprehended, how could aurally compounded sensory contact exist or be apprehended, how could nasally compounded sensory contact exist or be apprehended, how could lingually compounded sensory contact exist or be apprehended, how could corporeally compounded sensory contact exist or be apprehended, and how could mentally compounded sensory contact exist or be apprehended; how could feelings conditioned by visually compounded sensory contact exist or be apprehended, how could feelings conditioned by aurally compounded sensory contact exist or be apprehended, how could feelings conditioned by nasally compounded sensory contact exist or be apprehended, how could feelings conditioned by lingually compounded sensory contact exist or be apprehended, how could feelings conditioned by corporeally compounded sensory contact exist or be apprehended, and how could feelings conditioned by mentally compounded sensory contact exist or be apprehended; how could the earth element exist or be apprehended, how could the water element exist or be apprehended, how could the fire element exist or be apprehended, how could the wind element exist or be apprehended, how could the space element exist or be apprehended, and how could the consciousness element exist or be apprehended; how could ignorance exist or be apprehended, how could formative predispositions exist or be apprehended, how could consciousness exist or be apprehended, how could name and form exist or be apprehended, how could the six sense fields exist or be apprehended, how could sensory contact exist or be apprehended, how could sensation exist or be apprehended, how could craving exist or be apprehended, how could grasping exist or be apprehended, how could the rebirth process exist or be apprehended, how could birth exist or be apprehended, and how could aging and death exist or be apprehended; how could the perfection of generosity exist or be apprehended, how could the perfection of ethical discipline exist or be apprehended, how could the perfection of tolerance exist or be apprehended, how could the perfection of perseverance exist or be apprehended, how could the perfection of meditative concentration exist or be apprehended, and how could the perfection of wisdom exist or be apprehended; how could the emptiness of internal phenomena exist or be apprehended, how could the emptiness of external phenomena exist or be apprehended, how could the emptiness of external and internal phenomena exist or be apprehended, how could the emptiness of emptiness exist or be apprehended, how could the emptiness of great extent exist or be apprehended, how could the emptiness of ultimate reality exist or be apprehended, how could the emptiness of conditioned phenomena exist or be apprehended, how could the emptiness of unconditioned phenomena exist or be apprehended, how could the emptiness of the unlimited exist or be apprehended, how could the emptiness of that which has neither beginning nor end exist or be apprehended, how could the emptiness of nonexclusion exist or be apprehended, how could the emptiness of inherent nature exist or be apprehended, how could the emptiness of all phenomena exist or be apprehended, how could the emptiness of intrinsic defining characteristics exist or be apprehended, how could the emptiness of that which cannot be apprehended exist or be apprehended, how could the emptiness of nonentities exist or be apprehended, how could the emptiness of essential nature exist or be apprehended, and how could the emptiness of an essential nature of nonentities exist or be apprehended; how could the applications of mindfulness exist or be apprehended, how could the correct exertions exist or be apprehended, how could the supports for miraculous ability exist or be apprehended, how could the faculties exist or be apprehended, how could the powers exist or be apprehended, how could the branches of enlightenment exist or be apprehended, and how could the noble eightfold path exist or be apprehended; how could the truths of the noble ones exist or be apprehended, how could the meditative concentrations exist or be apprehended, how could the immeasurable attitudes exist or be apprehended, how could the formless absorptions exist or be apprehended, how could the liberations exist or be apprehended, how could the serial steps of meditative absorption exist or be apprehended, how could the emptiness, signlessness, and wishlessness gateways to liberation exist or be apprehended, how could the extrasensory powers exist or be apprehended, how could the meditative stabilities exist or be apprehended, and how could the dhāraṇī gateways exist or be apprehended; how could the powers of the tathāgatas exist or be apprehended, how could the fearlessnesses exist or be apprehended, how could the kinds of exact knowledge exist or be apprehended, how could great compassion exist or be apprehended, and how could the distinct qualities of the buddhas exist or be apprehended; and how could omniscience exist or be apprehended, how could the knowledge of the aspects of the path exist or be apprehended, and how could all-aspect omniscience exist or be apprehended?
“Moreover, Subhūti, the tathāgatas correctly and definitively know the collected and diffused thoughts of all those who are designated with the designation being, as many as there are in this world system and in the world systems of all the ten directions, be they with a physical form or without a physical form, with perception or without perception, or with neither perception nor nonperception. Subhūti, if you ask how the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings, it is because, Subhūti, the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings through the reality of phenomena.”
“Blessed Lord, through what reality of phenomena do the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings?” asked Subhūti.
“Subhūti,” replied the Blessed One, “that reality of phenomena through which the tathāgatas correctly and definitively know the collected and diffused thoughts of those beings is the reality of phenomena in which, let alone the collected and the diffused thoughts, even the very reality of phenomena itself is not apprehended.
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of a nonextinction. Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of a nonextinction, it is because, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of an extinction. Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form free of attachment. Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of a cessation. Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of a rejection. Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of peace. Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know the collected and the diffused thoughts of those beings in the form of voidness.
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know that the thoughts of those beings with desire are ‘thoughts with desire.’ They correctly and definitively know that the thoughts of those beings free from desire are ‘thoughts free from desire.’ They correctly and definitively know that the thoughts of those beings with hatred are ‘thoughts with hatred.’ They correctly and definitively know that the thoughts of those beings free from hatred are ‘thoughts free from hatred.’ They correctly and definitively know that the thoughts of those beings with delusion are ‘thoughts with delusion.’ They correctly and definitively know that the thoughts of those beings free from delusion are ‘thoughts free from delusion.’ ”
“Blessed Lord,” asked Subhūti, “how do the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know that the thoughts of those beings with desire are ‘thoughts with desire’? How do they correctly and definitively know that the thoughts of those beings free from desire are ‘thoughts free from desire’? How do they correctly and definitively know that the thoughts of those beings with hatred are ‘thoughts with hatred’? How do they correctly and definitively know that the thoughts of those beings free from hatred are ‘thoughts free from hatred’? How do they correctly and definitively know that the thoughts of those beings with delusion are ‘thoughts with delusion’? How do they correctly and definitively know that the thoughts of those beings free from delusion are ‘thoughts free from delusion’?”
“Subhūti,” replied the Blessed One, “a thought that is with desire is not the correct and definitive state of a thought. If you ask why, Subhūti, it is because a thought cannot be correctly and definitively apprehended. If the phenomena that are mental factors cannot be apprehended, it goes without saying that thoughts that are with desire or free from desire cannot be apprehended. Subhūti, a thought that is with hatred is not the correct and definitive state of a thought. If you ask why, Subhūti, it is because a thought cannot be correctly and definitively apprehended. If the phenomena that are mental factors cannot be apprehended, it goes without saying that thoughts that are with hatred or free from hatred cannot be apprehended. Subhūti, a thought that is with delusion is not the correct and definitive state of a thought. If you ask why, Subhūti, it is because a thought cannot be correctly and definitively apprehended. If the phenomena that are mental factors cannot be apprehended, it goes without saying that thoughts that are with delusion or free from delusion cannot be apprehended.
“Subhūti, it is in that manner that the tathāgatas correctly and definitively know, dependent on this perfection of wisdom, that the thoughts of those beings with desire are thoughts with desire. They correctly and definitively know that thoughts with hatred are thoughts with hatred. They correctly and definitively know that thoughts with delusion are thoughts with delusion.
“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from desire are ‘thoughts free from desire,’ it is because, Subhūti, a thought that is free from desire is neither just that thought with desire nor just that thought without desire. If you ask why, Subhūti, it is because there is no association and no meeting of two thoughts. Subhūti, since this is the case, the tathāgatas correctly and definitively know that the thoughts of those beings that are free from desire are ‘thoughts free from desire.’
“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from hatred are ‘thoughts free from hatred,’ it is because, Subhūti, a thought that is free from hatred is neither just that thought with hatred nor just that thought without hatred. If you ask why, Subhūti, it is because there is no association and no meeting of two thoughts. Subhūti, since this is the case, the tathāgatas correctly and definitively know that the thoughts of those beings that are free from hatred are ‘thoughts free from hatred.’
“Subhūti, if you ask how the tathāgatas correctly and definitively know that the thoughts of those beings that are free from delusion are ‘thoughts free from delusion,’ Subhūti, a thought that is free from delusion is neither just that thought with delusion nor just that thought without delusion. If you ask why, Subhūti, it is because there is no association and no meeting of two thoughts. Subhūti, since this is the case, the tathāgatas correctly and definitively know that the thoughts of those beings that are free from delusion are ‘thoughts free from delusion.’
“Moreover, Subhūti, the tathāgatas correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are ‘extensive thoughts.’887 Subhūti, if you ask how888 the tathāgatas correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are ‘extensive thoughts,’ it is because, Subhūti, the tathāgatas, arhats, perfectly complete buddhas know that the thoughts of other beings and of other persons do not become more extensive and the thoughts do not become less extensive, the thoughts do not increase and the thoughts do not decrease, and the thoughts do not come and the thoughts do not go, having in mind,889 ‘Those thoughts do not become more extensive and those thoughts do not become less extensive, those thoughts do not increase and those thoughts do not decrease, and those thoughts do not come and those thoughts do not go, because they are nonentities.’ If you ask why, it is because those thoughts are without any essential nature by which they might become more extensive or might become less extensive, might increase or might decrease, or might come or might go. Subhūti, it is in that manner that the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the extensive thoughts of other beings and other persons are ‘extensive thoughts.’
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immense thoughts of other beings and other persons are ‘immense thoughts.’ Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immense thoughts of other beings and other persons are ‘immense thoughts,’ it is because, Subhūti, here the tathāgatas, arhats, perfectly complete buddhas do not see the thoughts of other beings or of other persons coming and do not see them going, they do not see them arising and do not see them ceasing, and they do not see them as being there and do not see them as becoming something else.890 If you ask why, it is because those thoughts are without any essential nature such that they might come or might go, might arise or might cease, or might be there or become something else. Subhūti, it is in that manner that the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immense thoughts of other beings and other persons are ‘immense thoughts.’
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immeasurable thoughts of other beings and other persons are ‘immeasurable thoughts.’ Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immeasurable thoughts of other beings and other persons are ‘immeasurable thoughts,’ it is because, Subhūti, here the tathāgatas, arhats, perfectly complete buddhas do not see the thoughts of other beings or of other persons coming and do not see them going, they do not see them arising and do not see them ceasing, and they do not see them being there and do not see them becoming something else. If you ask why, it is because those thoughts are without any essential nature such that they might come or might go, might arise or might cease, or might be there or might become something else. Subhūti, it is in that manner that the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the immeasurable thoughts of other beings and other persons are ‘immeasurable thoughts.’
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the thoughts of other beings and other persons that cannot be indicated891 are ‘thoughts that cannot be indicated.’ Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the thoughts that cannot be indicated of other beings and other persons are ‘thoughts that cannot be indicated,’ it is because, Subhūti, here, owing to the emptiness of intrinsic defining characteristics, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know that thoughts without defining characteristics are ‘thoughts without defining characteristics.’ Subhūti, it is in that manner that the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the thoughts that cannot be indicated of other beings and other persons are ‘thoughts that cannot be indicated.’
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and other persons are ‘imperceptible thoughts.’ Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and other persons are ‘imperceptible thoughts,’ it is because, Subhūti, here those thoughts of other beings and of other persons do not appear to the five eyes of the tathāgatas. Subhūti, it is in that manner that the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, that the imperceptible thoughts of other beings and other persons are ‘imperceptible thoughts.’
“Moreover, Subhūti, the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and of other persons that diffuse and absorb and are expanded and contracted. Subhūti, if you ask how the tathāgatas, arhats, perfectly complete buddhas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that diffuse and absorb and are expanded and contracted, it is because, Subhūti, here, regarding the arising and appearing of all those thoughts of other beings and other persons that diffuse and absorb and are expanded and contracted, as many as there are, the tathāgatas, arhats, perfectly complete buddhas know well that those thoughts of other beings and of other persons ‘arise and appear dependent on physical forms, dependent on feelings, dependent on perceptions, dependent on formative predispositions, and dependent on consciousness.’ Subhūti, it is in that manner that the tathāgatas correctly and definitively know, dependent on this profound perfection of wisdom, the thoughts of other beings and other persons that diffuse and absorb and are expanded and contracted.
“In this regard, the tathāgatas, arhats, perfectly complete buddhas know well the thoughts of other beings and of other persons that diffuse and absorb and are expanded and contracted in the following manner. They know, ‘Just this, “the self and the world are permanent,”892 is true, other notions are nonsensical’ is underpinned893 by physical forms,894 it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world are impermanent,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world that are permanent are permanent, and [the self and the world] that are impermanent are impermanent,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world are neither impermanent nor impermanent,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness.
“ ‘Just this, “the self and the world are finite,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world are infinite,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world are both finite and infinite,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the self and the world are neither finite nor infinite,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness.
“ ‘Just this, “the living being inheres in the body,”895 is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness. ‘Just this, “the body is one thing and the living being another,” is true, other notions are nonsensical’ is underpinned by physical forms, it is underpinned by feelings, it is underpinned by perceptions, it is underpinned by formative predispositions, and it is underpinned by consciousness.