The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how should bodhisattva great beings who are beginners train in the perfection of wisdom? How should they train in the perfection of meditative concentration? How should they train in the perfection of perseverance? How should they train in the perfection of tolerance? How should they train in the perfection of ethical discipline? And how should they train in the perfection of generosity?”

The Blessed One said, “Subhūti, here, bodhisattva great beings who are beginners and wish to train in the perfection of wisdom, who wish to train in the perfection of meditative concentration, who wish to train in the perfection of perseverance, who wish to train in the perfection of tolerance, who wish to train in the perfection of ethical discipline, and who wish to train in the perfection of generosity should rely on, should serve, and should be devoted to⁹²⁸ spiritual mentors who are instructors in the perfection of wisdom, and who are instructors in the perfection of meditative concentration, instructors in the perfection of perseverance, instructors in the perfection of tolerance, instructors in the perfection of ethical discipline, and instructors in the perfection of generosity. They give them instruction in the perfection of wisdom as follows, saying, ‘Come here, children of good families! Whatever you give, you should dedicate it all to unsurpassed, perfect, complete enlightenment. Come here, children of good families! Whatever ethical discipline you have maintained, you should dedicate it all to unsurpassed, perfect, complete enlightenment. Come here, children of good families! Whatever tolerance you have accomplished, you should dedicate it all to unsurpassed, perfect, complete enlightenment. Come here, children of good families! Whatever perseverance you have undertaken, you should dedicate it all to unsurpassed, perfect, complete enlightenment. Come here, children of good families! Whatever meditative concentration you have become absorbed in, you should dedicate it all to unsurpassed, perfect, complete enlightenment. Come here, children of good families! Whatever wisdom you have cultivated, you should dedicate it all to unsurpassed, perfect, complete enlightenment.

“ ‘Come here, children of good families! You should not misconstrue⁹²⁹ unsurpassed, perfect, complete enlightenment as physical forms, should not misconstrue it as feelings, should not misconstrue it as perceptions, should not misconstrue it as formative predispositions, and should not misconstrue it as consciousness. You should not misconstrue it as the eyes, should not misconstrue it as the ears, should not misconstrue it as the nose, should not misconstrue it as the tongue, should not misconstrue it as the body, and should not misconstrue it as the mental faculty. You should not misconstrue it as sights, should not misconstrue it as sounds, should not misconstrue it as odors, should not misconstrue it as tastes, should not misconstrue it as tangibles, and should not misconstrue it as mental phenomena. You should not misconstrue it as visual consciousness, should not misconstrue it as auditory consciousness, should not misconstrue it as olfactory consciousness, should not misconstrue it as gustatory consciousness, should not misconstrue it as tactile consciousness, and should not misconstrue it as mental consciousness. You should not misconstrue it as visually compounded sensory contact, should not misconstrue it as aurally compounded sensory contact, should not misconstrue it as nasally compounded sensory contact, should not misconstrue it as lingually compounded sensory contact, should not misconstrue it as corporeally compounded sensory contact, and should not misconstrue it as mentally compounded sensory contact. You should not misconstrue it as feelings conditioned by visually compounded sensory contact, should not misconstrue it as feelings conditioned by aurally compounded sensory contact, should not misconstrue it as feelings conditioned by nasally compounded sensory contact, should not misconstrue it as feelings conditioned by lingually compounded sensory contact, should not misconstrue it as feelings conditioned by corporeally compounded sensory contact, and should not misconstrue it as feelings conditioned by mentally compounded sensory contact. Children of good families, you should not misconstrue unsurpassed, perfect, complete enlightenment as the earth element, should not misconstrue it as the water element, should not misconstrue it as the fire element, should not misconstrue it as the wind element, should not misconstrue it as the space element, and should not misconstrue it as the consciousness element. You should not misconstrue it as ignorance, should not misconstrue it as formative predispositions, should not misconstrue it as consciousness, should not misconstrue it as name and form, should not misconstrue it as the six sense fields, should not misconstrue it as sensory contact, should not misconstrue it as sensation, should not misconstrue it as craving, should not misconstrue it as grasping, should not misconstrue it as the rebirth process, should not misconstrue it as birth, and should not misconstrue it as aging and death.

“ ‘Children of good families, you should not misconstrue unsurpassed, perfect, complete enlightenment as the perfection of generosity, should not misconstrue it as the perfection of ethical discipline, should not misconstrue it as the perfection of tolerance, should not misconstrue it as the perfection of perseverance, should not misconstrue it as the perfection of meditative concentration, and should not misconstrue it as the perfection of wisdom.

“ ‘Children of good families, you should not misconstrue it as the emptiness of internal phenomena, should not misconstrue it as the emptiness of external phenomena, should not misconstrue it as the emptiness of external and internal phenomena, should not misconstrue it as the emptiness of emptiness, should not misconstrue it as the emptiness of great extent, should not misconstrue it as the emptiness of ultimate reality, should not misconstrue it as the emptiness of conditioned phenomena, should not misconstrue it as the emptiness of unconditioned phenomena, should not misconstrue it as the emptiness of the unlimited, should not misconstrue it as the emptiness of that which has neither beginning nor end, should not misconstrue it as the emptiness of nonexclusion, should not misconstrue it as the emptiness of inherent nature, should not misconstrue it as the emptiness of all phenomena, should not misconstrue it as the emptiness of intrinsic defining characteristics, should not misconstrue it as the emptiness of that which cannot be apprehended, should not misconstrue it as the emptiness of nonentities, should not misconstrue it as the emptiness of essential nature, and should not misconstrue it as the emptiness of an essential nature of nonentities.

“ ‘Children of good families, you should not misconstrue it as the applications of mindfulness, should not misconstrue it as the correct exertions, should not misconstrue it as the supports for miraculous ability, should not misconstrue it as the faculties, should not misconstrue it as the powers, should not misconstrue it as the branches of enlightenment, and should not misconstrue it as the path; should not construe it as the truths of the noble ones, should not misconstrue it as the meditative concentrations, should not misconstrue it as the immeasurable attitudes, should not misconstrue it as the formless absorptions, should not misconstrue it as the eight liberations, should not misconstrue it as the nine serial steps of meditative absorption, should not misconstrue it as the emptiness, signlessness, and wishlessness gateways to liberation, should not misconstrue it as the extrasensory powers, should not misconstrue it as the meditative stabilities, and should not misconstrue it as the dhāraṇī gateways; and should not misconstrue it as the ten powers of the tathāgatas, should not misconstrue it as the four fearlessnesses, should not misconstrue it as the four kinds of exact knowledge, should not misconstrue it as great loving kindness, should not misconstrue it as great compassion, should not misconstrue it as the eighteen distinct qualities of the buddhas, should not misconstrue it as unsurpassed, perfect, complete enlightenment, should not misconstrue it as omniscience, should not misconstrue it as the knowledge of the aspects of the path, and should not misconstrue it as all-aspect omniscience.

“ ‘If you ask why, it is because when physical forms are not misconstrued, they attain all-aspect omniscience. When feelings are not misconstrued, they attain all-aspect omniscience. When perceptions are not misconstrued, they attain all-aspect omniscience. When formative predispositions are not misconstrued, they attain all-aspect omniscience. When consciousness is not misconstrued, they attain all-aspect omniscience. When the eyes are not misconstrued, they attain all-aspect omniscience. When the ears are not misconstrued, they attain all-aspect omniscience. When the nose is not misconstrued, they attain all-aspect omniscience. When the tongue is not misconstrued, they attain all-aspect omniscience. When the body is not misconstrued, they attain all-aspect omniscience. When the mental faculty is not misconstrued, they attain all-aspect omniscience. When sights are not misconstrued, they attain all-aspect omniscience. When sounds are not misconstrued, they attain all-aspect omniscience. When odors are not misconstrued, they attain all-aspect omniscience. When tastes are not misconstrued, they attain all-aspect omniscience. When tangibles are not misconstrued, they attain all-aspect omniscience. When mental phenomena are not misconstrued, they attain all-aspect omniscience. When visual consciousness is not misconstrued, they attain all-aspect omniscience. When auditory consciousness is not misconstrued, they attain all-aspect omniscience. When olfactory consciousness is not misconstrued, they attain all-aspect omniscience. When gustatory consciousness is not misconstrued, they attain all-aspect omniscience. When tactile consciousness is not misconstrued, they attain all-aspect omniscience. When mental consciousness is not misconstrued, they attain all-aspect omniscience. When visually compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When aurally compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When nasally compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When lingually compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When corporeally compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When mentally compounded sensory contact is not misconstrued, they attain all-aspect omniscience. When feelings conditioned by visually compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When feelings conditioned by aurally compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When feelings conditioned by nasally compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When feelings conditioned by lingually compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When feelings conditioned by corporeally compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When feelings conditioned by mentally compounded sensory contact are not misconstrued, they attain all-aspect omniscience. When the earth element is not misconstrued, they attain all-aspect omniscience. When the water element is not misconstrued, they attain all-aspect omniscience. When the fire element is not misconstrued, they attain all-aspect omniscience. When the wind element is not misconstrued, they attain all-aspect omniscience. When the space element is not misconstrued, they attain all-aspect omniscience. When the consciousness element is not misconstrued, they attain all-aspect omniscience. When ignorance is not misconstrued, they attain all-aspect omniscience. When formative predispositions are not misconstrued, they attain all-aspect omniscience. When consciousness is not misconstrued, they attain all-aspect omniscience. When name and form are not misconstrued, they attain all-aspect omniscience. When the six sense fields are not misconstrued, they attain all-aspect omniscience. When sensory contact is not misconstrued, they attain all-aspect omniscience. When sensation is not misconstrued, they attain all-aspect omniscience. When craving is not misconstrued, they attain all-aspect omniscience. When grasping is not misconstrued, they attain all-aspect omniscience. When the rebirth process is not misconstrued, they attain all-aspect omniscience. When birth is not misconstrued, they attain all-aspect omniscience. When aging and death are not misconstrued, they attain all-aspect omniscience.

“ ‘When the perfection of generosity is not misconstrued, they attain all-aspect omniscience. When the perfection of ethical discipline is not misconstrued, they attain all-aspect omniscience. When the perfection of tolerance is not misconstrued, they attain all-aspect omniscience. When the perfection of perseverance is not misconstrued, they attain all-aspect omniscience. When the perfection of meditative concentration is not misconstrued, they attain all-aspect omniscience. When the perfection of wisdom is not misconstrued, they attain all-aspect omniscience. When emptiness of internal phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of external phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of external and internal phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of emptiness is not misconstrued, they attain all-aspect omniscience. When the emptiness of great extent is not misconstrued, they attain all-aspect omniscience. When the emptiness of ultimate reality is not misconstrued, they attain all-aspect omniscience. When the emptiness of conditioned phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of unconditioned phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of the unlimited is not misconstrued, they attain all-aspect omniscience. When the emptiness of that which has neither beginning nor end is not misconstrued, they attain all-aspect omniscience. When the emptiness of nonexclusion is not misconstrued, they attain all-aspect omniscience. When the emptiness of inherent nature is not misconstrued, they attain all-aspect omniscience. When the emptiness of all phenomena is not misconstrued, they attain all-aspect omniscience. When the emptiness of intrinsic defining characteristics is not misconstrued, they attain all-aspect omniscience. When the emptiness of that which cannot be apprehended is not misconstrued, they attain all-aspect omniscience. When the emptiness of nonentities is not misconstrued, they attain all-aspect omniscience. When the emptiness of essential nature is not misconstrued, they attain all-aspect omniscience. When the emptiness of an essential nature of nonentities is not misconstrued, they attain all-aspect omniscience. When the applications of mindfulness are not misconstrued, they attain all-aspect omniscience. When the correct exertions are not misconstrued, they attain all-aspect omniscience. When the supports for miraculous ability are not misconstrued, they attain all-aspect omniscience. When the faculties are not misconstrued, they attain all-aspect omniscience. When the powers are not misconstrued, they attain all-aspect omniscience. When the branches of enlightenment are not misconstrued, they attain all-aspect omniscience. When the noble eightfold path is not misconstrued, they attain all-aspect omniscience. When the truths of the noble ones are not misconstrued, they attain all-aspect omniscience. When the meditative concentrations are not misconstrued, they attain all-aspect omniscience. When the immeasurable attitudes are not misconstrued, they attain all-aspect omniscience. When the formless absorptions are not misconstrued, they attain all-aspect omniscience. When the eight liberations are not misconstrued, they attain all-aspect omniscience. When the nine serial steps of meditative absorption are not misconstrued, they attain all-aspect omniscience. When the emptiness, signlessness, and wishlessness gateways to liberation are not misconstrued, they attain all-aspect omniscience. When the extrasensory powers are not misconstrued, they attain all-aspect omniscience. When the meditative stabilities are not misconstrued, they attain all-aspect omniscience. When the dhāraṇī gateways are not misconstrued, they attain all-aspect omniscience. When the ten powers of the tathāgatas are not misconstrued, they attain all-aspect omniscience. When the four fearlessnesses are not misconstrued, they attain all-aspect omniscience. When the four kinds of exact knowledge are not misconstrued, they attain all-aspect omniscience. When great loving kindness is not misconstrued, they attain all-aspect omniscience. When great compassion is not misconstrued, they attain all-aspect omniscience. When the eighteen distinct qualities of the buddhas are not misconstrued, they attain all-aspect omniscience. When omniscience is not misconstrued, they attain all-aspect omniscience. When the knowledge of the aspects of the path is not misconstrued, they attain all-aspect omniscience. When all-aspect omniscience is not misconstrued, they attain all-aspect omniscience.

“ ‘Children of good families, you should not let a desire for physical forms arise.⁹³⁰ Children of good families, if you ask why, it is because the nonexistence of desire is physical forms. You should not let a desire for feelings arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings. You should not let a desire for perceptions arise. Children of good families, if you ask why, it is because the nonexistence of desire is perceptions. You should not let a desire for formative predispositions arise. Children of good families, if you ask why, it is because the nonexistence of desire is formative predispositions. You should not let a desire for consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is consciousness.

“ ‘You should not let a desire for the eyes arise. Children of good families, if you ask why, it is because the nonexistence of desire is the eyes. You should not let a desire for the ears arise. Children of good families, if you ask why, it is because the nonexistence of desire is the ears. You should not let a desire for the nose arise. Children of good families, if you ask why, it is because the nonexistence of desire is the nose. You should not let a desire for the tongue arise. Children of good families, if you ask why, it is because the nonexistence of desire is the tongue. You should not let a desire for the body arise. Children of good families, if you ask why, it is because the nonexistence of desire is the body. You should not let a desire for the mental faculty arise. Children of good families, if you ask why, it is because the nonexistence of desire is the mental faculty.

“ ‘You should not let a desire for sights arise. Children of good families, if you ask why, it is because the nonexistence of desire is sights. You should not let a desire for sounds arise. Children of good families, if you ask why, it is because the nonexistence of desire is sounds. You should not let a desire for odors arise. Children of good families, if you ask why, it is because the nonexistence of desire is odors. You should not let a desire for tastes arise. Children of good families, if you ask why, it is because the nonexistence of desire is tastes. You should not let a desire for tangibles arise. Children of good families, if you ask why, it is because the nonexistence of desire is tangibles. You should not let a desire for mental phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is mental phenomena.

“ ‘You should not let a desire for visual consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is visual consciousness. You should not let a desire for auditory consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is auditory consciousness. You should not let a desire for olfactory consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is olfactory consciousness. You should not let a desire for gustatory consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is gustatory consciousness. You should not let a desire for tactile consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is tactile consciousness. You should not let a desire for mental consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is mental consciousness.

“ ‘You should not let a desire for visually compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is visually compounded sensory contact. You should not let a desire for aurally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is aurally compounded sensory contact. You should not let a desire for nasally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is nasally compounded sensory contact. You should not let a desire for lingually compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is lingually compounded sensory contact. You should not let a desire for corporeally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is corporeally compounded sensory contact. You should not let a desire for mentally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is mentally compounded sensory contact.

“ ‘You should not let a desire for feelings conditioned by visually compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by visually compounded sensory contact. You should not let a desire for feelings conditioned by aurally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by aurally compounded sensory contact. You should not let a desire for feelings conditioned by nasally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by nasally compounded sensory contact. You should not let a desire for feelings conditioned by lingually compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by lingually compounded sensory contact. You should not let a desire for feelings conditioned by corporeally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by corporeally compounded sensory contact. You should not let a desire for feelings conditioned by mentally compounded sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is feelings conditioned by mentally compounded sensory contact.

“ ‘You should not let a desire for the earth element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the earth element. You should not let a desire for the water element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the water element. You should not let a desire for the fire element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the fire element. You should not let a desire for the wind element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the wind element. You should not let a desire for the space element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the space element. You should not let a desire for the consciousness element arise. Children of good families, if you ask why, it is because the nonexistence of desire is the consciousness element.

“ ‘You should not let a desire for ignorance arise. Children of good families, if you ask why, it is because the nonexistence of desire is ignorance. You should not let a desire for formative predispositions arise. Children of good families, if you ask why, it is because the nonexistence of desire is formative predispositions. You should not let a desire for consciousness arise. Children of good families, if you ask why, it is because the nonexistence of desire is consciousness. You should not let a desire for name and form arise. Children of good families, if you ask why, it is because the nonexistence of desire is name and form. You should not let a desire for six sense fields arise. Children of good families, if you ask why, it is because the nonexistence of desire is the six sense fields. You should not let a desire for sensory contact arise. Children of good families, if you ask why, it is because the nonexistence of desire is sensory contact. You should not let a desire for sensation arise. Children of good families, if you ask why, it is because the nonexistence of desire is sensation. You should not let a desire for craving arise. Children of good families, if you ask why, it is because the nonexistence of desire is craving. You should not let a desire for grasping arise. Children of good families, if you ask why, it is because the nonexistence of desire is grasping. You should not let a desire for the rebirth process arise. Children of good families, if you ask why, it is because the nonexistence of desire is the rebirth process. You should not let a desire for birth arise. Children of good families, if you ask why, it is because the nonexistence of desire is birth. You should not let a desire for aging and death arise. Children of good families, if you ask why, it is because the nonexistence of desire is aging and death.

“ ‘You should not let a desire for the perfection of generosity arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of generosity. You should not let a desire for the perfection of ethical discipline arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of ethical discipline. You should not let a desire for the perfection of tolerance arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of tolerance. You should not let a desire for the perfection of perseverance arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of perseverance. You should not let a desire for the perfection of meditative concentration arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of meditative concentration. You should not let a desire for the perfection of wisdom arise. Children of good families, if you ask why, it is because the nonexistence of desire is the perfection of wisdom.

“ ‘You should not let a desire for the emptiness of internal phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of internal phenomena. You should not let a desire for the emptiness of external phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of external phenomena. You should not let a desire for the emptiness of external and internal phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of external and internal phenomena. You should not let a desire for the emptiness of emptiness arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of emptiness. You should not let a desire for the emptiness of great extent arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of great extent. You should not let a desire for the emptiness of ultimate reality arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of ultimate reality. You should not let a desire for the emptiness of conditioned phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of conditioned phenomena. You should not let a desire for the emptiness of unconditioned phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of unconditioned phenomena. You should not let a desire for the emptiness of the unlimited arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of the unlimited. You should not let a desire for the emptiness of that which has neither beginning nor end arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of that which has neither beginning nor end. You should not let a desire for the emptiness of nonexclusion arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of nonexclusion. You should not let a desire for the emptiness of inherent nature arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of inherent nature. You should not let a desire for the emptiness of all phenomena arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of all phenomena. You should not let a desire for the emptiness of intrinsic defining characteristics arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of intrinsic defining characteristics. You should not let a desire for the emptiness of that which cannot be apprehended arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of that which cannot be apprehended. You should not let a desire for the emptiness of nonentities arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of nonentities. You should not let a desire for the emptiness of essential nature arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of essential nature. You should not let a desire for the emptiness of an essential nature of nonentities arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness of an essential nature of nonentities.

“ ‘You should not let a desire for the applications of mindfulness arise. Children of good families, if you ask why, it is because the nonexistence of desire is the applications of mindfulness. You should not let a desire for the correct exertions arise. Children of good families, if you ask why, it is because the nonexistence of desire is the correct exertions. You should not let a desire for the supports for miraculous ability arise. Children of good families, if you ask why, it is because the nonexistence of desire is the supports for miraculous ability. You should not let a desire for the faculties arise. Children of good families, if you ask why, it is because the nonexistence of desire is the faculties. You should not let a desire for the powers arise. Children of good families, if you ask why, it is because the nonexistence of desire is the powers. You should not let a desire for the branches of enlightenment arise. Children of good families, if you ask why, it is because the nonexistence of desire is the branches of enlightenment. You should not let a desire for the noble eightfold path arise. Children of good families, if you ask why, it is because the nonexistence of desire is the noble eightfold path.

“ ‘You should not let a desire for the truths of the noble ones arise. Children of good families, if you ask why, it is because the nonexistence of desire is the truths of the noble ones. You should not let a desire for the meditative concentrations arise. Children of good families, if you ask why, it is because the nonexistence of desire is the meditative concentrations. You should not let a desire for the immeasurable attitudes arise. Children of good families, if you ask why, it is because the nonexistence of desire is the immeasurable attitudes. You should not let a desire for the formless absorptions arise. Children of good families, if you ask why, it is because the nonexistence of desire is the formless absorptions. You should not let a desire for the eight liberations arise. Children of good families, if you ask why, it is because the nonexistence of desire is the eight liberations. You should not let a desire for the nine serial steps of meditative absorption arise. Children of good families, if you ask why, it is because the nonexistence of desire is the nine serial steps of meditative absorption. You should not let a desire for the emptiness, signlessness, and wishlessness gateways to liberation arise. Children of good families, if you ask why, it is because the nonexistence of desire is the emptiness, signlessness, and wishlessness gateways to liberation. You should not let a desire for the extrasensory powers arise. Children of good families, if you ask why, it is because the nonexistence of desire is the extrasensory powers. You should not let a desire for the meditative stabilities arise. Children of good families, if you ask why, it is because the nonexistence of desire is the meditative stabilities. You should not let a desire for the dhāraṇī gateways arise. Children of good families, if you ask why, it is because the nonexistence of desire is the dhāraṇī gateways.

“ ‘You should not let a desire for the ten powers of the tathāgatas arise. Children of good families, if you ask why, it is because the nonexistence of desire is the powers of the tathāgatas. You should not let a desire for the four fearlessnesses arise. Children of good families, if you ask why, it is because the nonexistence of desire is the fearlessnesses. You should not let a desire for the four kinds of exact knowledge arise. Children of good families, if you ask why, it is because the nonexistence of desire is the four kinds of exact knowledge. You should not let a desire for great loving kindness arise. Children of good families, if you ask why, it is because the nonexistence of desire is great loving kindness. You should not let a desire for great compassion arise. Children of good families, if you ask why, it is because the nonexistence of desire is great compassion. You should not let a desire for the eighteen distinct qualities of the buddhas arise. Children of good families, if you ask why, it is because the nonexistence of desire is the eighteen distinct qualities of the buddhas.

“ ‘You should not let a desire for omniscience arise. Children of good families, if you ask why, it is because the nonexistence of desire is omniscience. You should not let a desire for the knowledge of the aspects of the path arise. Children of good families, if you ask why, it is because the nonexistence of desire is the knowledge of the aspects of the path. You should not let a desire for all-aspect omniscience arise. Children of good families, if you ask why, it is because the nonexistence of desire is all-aspect omniscience.

“ ‘You should not let a desire for the fruit of having entered the stream arise. Children of good families, if you ask why, it is because the nonexistence of desire is the fruit of having entered the stream. You should not let a desire for the fruit of once-returner arise. Children of good families, if you ask why, it is because the nonexistence of desire is the fruit of once-returner. You should not let a desire for the fruit of non-returner arise. Children of good families, if you ask why, it is because the nonexistence of desire is the fruit of non-returner. You should not let a desire for arhatship arise. Children of good families, if you ask why, it is because the nonexistence of desire is arhatship. You should not let a desire for individual enlightenment arise. Children of good families, if you ask why, it is because the nonexistence of desire is individual enlightenment. You should not let a desire for unsurpassed, perfect, complete enlightenment arise. Children of good families, if you ask why, it is because the nonexistence of desire is unsurpassed, perfect, complete enlightenment.

“ ‘If you ask why, children of good families, it is because all phenomena are empty of essential nature.’ ”

The Blessed One having said that, the venerable Subhūti then said to him, “Blessed Lord, inasmuch as all phenomena are empty of their intrinsic defining characteristics, bodhisattva great beings who make the aspirational prayer for unsurpassed, perfect, complete enlightenment, and who wish to fully awaken to unsurpassed, perfect, complete enlightenment, are engaged in a difficult task.”

“It is so, Subhūti, it is so,” replied the Blessed One. “Subhūti, inasmuch as all phenomena are empty of their intrinsic defining characteristics, bodhisattva great beings who make the aspirational prayer for unsurpassed, perfect, complete enlightenment, and who wish to fully awaken to unsurpassed, perfect, complete enlightenment, are engaged in a difficult task. Even so, Subhūti, having understood that all phenomena are like an illusion and like a dream, bodhisattva great beings have set out for unsurpassed, perfect, complete enlightenment. Bodhisattva great beings have set out for unsurpassed, perfect, complete enlightenment for the benefit, well-being, and happiness of the world. They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become a protector for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become a refuge for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become a sanctuary for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become an ally for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become an island for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become a light for the world!’ for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us, holding a lamp, be a beacon of light,⁹³¹ a caravan leader, and guide for the world.’ They have set out for unsurpassed, perfect, complete enlightenment, thinking, ‘Let us become a pathway for the world.’

“Subhūti, if you ask how bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment have set out for unsurpassed, perfect, complete enlightenment for the benefit of the world, Subhūti, here, whatever gifts bodhisattva great beings give, it is all for the release of all beings from suffering. Whatever ethical discipline they maintain, it is all for the release of all beings from suffering. Whatever tolerance they cultivate, it is all for the release of all beings from suffering. Whatever perseverance they undertake, it is all for the release of all beings from suffering. Whatever meditative concentrations they become absorbed in, it is all for the release of all beings from suffering. Whatever wisdom they cultivate, it is all for the release of all beings from suffering. It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment have set out for the benefit of the world.

“Subhūti, if you ask how bodhisattva great beings have set out for the well-being of the world, Subhūti, here bodhisattva great beings extricate beings from the five forms of cyclic existence⁹³² and establish them in nirvāṇa, the secure ground that is without fear. It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment have set out for the well-being of the world.

“Subhūti, if you ask how bodhisattva great beings have set out for the happiness of the world, Subhūti, here bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment, having released beings from suffering, discomfort, and agitation, establish them in nirvāṇa, the secure ground that is without fear. It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment have set out for the happiness of the world.

“Subhūti, if you ask how bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment are protectors for the world, Subhūti, here bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment protect beings from the suffering that is in saṃsāra, whatever it may be, and teach them the Dharma to stop that suffering. Having heard the Dharma, these beings gradually, by means of the three vehicles, pass into final nirvāṇa. It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment are protectors for the world.

“Subhūti, if you ask how bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment act as a refuge for the world, Subhūti, here bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment release beings subject to birth, beings subject to aging, beings subject to sickness, beings subject to death, and beings subject to sorrow, lamentation, suffering, discomfort, and agitation from birth, aging, sickness, death, and sorrow, lamentation, suffering, discomfort, and agitation, and cause them to pass into final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment act as a refuge for the world.

“Subhūti, if you ask how bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment act as a sanctuary for the world, Subhūti, here bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment teach the Dharma so that there is no embracing of any phenomenon.⁹³³ It is in this way, Subhūti, that bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment act as a sanctuary for the world.”

“Blessed Lord, in what manner is there no embracing of any phenomenon?” asked Subhūti.

“Subhūti,” replied the Blessed One, “the nonembracing of physical forms is the nonassociating⁹³⁴ of physical forms; the nonassociating of physical forms is the nonarising of physical forms; the nonarising of physical forms is the nonceasing of physical forms; and the nonceasing of physical forms is the nonembracing of physical forms. The nonembracing of feelings is the nonassociating of feelings; the nonassociating of feelings is the nonarising of feelings; the nonarising of feelings is the nonceasing of feelings; and the nonceasing of feelings is the nonembracing of feelings. The nonembracing of perceptions is the nonassociating of perceptions; the nonassociating of perceptions is the nonarising of perceptions; the nonarising of perceptions is the nonceasing of perceptions; and the nonceasing of perceptions is the nonembracing of perceptions. The nonembracing of formative predispositions is the nonassociating of formative predispositions; the nonassociating of formative predispositions is the nonarising of formative predispositions; the nonarising of formative predispositions is the nonceasing of formative predispositions; and the nonceasing of formative predispositions is the nonembracing of formative predispositions. The nonembracing of consciousness is the nonassociating of consciousness; the nonassociating of consciousness is the nonarising of consciousness; the nonarising of consciousness is the nonceasing of consciousness; and the nonceasing of consciousness is the nonembracing of consciousness.

“The nonembracing of the eyes is the nonassociating of the eyes; the nonassociating of the eyes is the nonarising of the eyes; the nonarising of the eyes is the nonceasing of the eyes; and the nonceasing of the eyes is the nonembracing of the eyes. The nonembracing of the ears is the nonassociating of the ears; the nonassociating of the ears is the nonarising of the ears; the nonarising of the ears is the nonceasing of the ears; and the nonceasing of the ears is the nonembracing of the ears. The nonembracing of the nose is the nonassociating of the nose; the nonassociating of the nose is the nonarising of the nose; the nonarising of the nose is the nonceasing of the nose; and the nonceasing of the nose is the nonembracing of the nose. The nonembracing of the tongue is the nonassociating of the tongue; the nonassociating of the tongue is the nonarising of the tongue; the nonarising of the tongue is the nonceasing of the tongue; and the nonceasing of the tongue is the nonembracing of the tongue. The nonembracing of the body is the nonassociating of the body; the nonassociating of the body is the nonarising of the body; the nonarising of the body is the nonceasing of the body; and the nonceasing of the body is the nonembracing of the body. The nonembracing of the mental faculty is the nonassociating of the mental faculty; the nonassociating of the mental faculty is the nonarising of the mental faculty; the nonarising of the mental faculty is the nonceasing of the mental faculty; and the nonceasing of the mental faculty is the nonembracing of the mental faculty.

“The nonembracing of sights is the nonassociating of sights; the nonassociating of sights is the nonarising of sights; the nonarising of sights is the nonceasing of sights; and the nonceasing of sights is the nonembracing of sights. The nonembracing of sounds is the nonassociating of sounds; the nonassociating of sounds is the nonarising of sounds; the nonarising of sounds is the nonceasing of sounds; and the nonceasing of sounds is the nonembracing of sounds. The nonembracing of odors is the nonassociating of odors; the nonassociating of odors is the nonarising of odors; the nonarising of odors is the nonceasing of odors; and the nonceasing of odors is the nonembracing of odors. The nonembracing of tastes is the nonassociating of tastes; the nonassociating of tastes is the nonarising of tastes; the nonarising of tastes is the nonceasing of tastes; and the nonceasing of tastes is the nonembracing of tastes. The nonembracing of tangibles is the nonassociating of tangibles; the nonassociating of tangibles is the nonarising of tangibles; the nonarising of tangibles is the nonceasing of tangibles; and the nonceasing of tangibles is the nonembracing of tangibles. The nonembracing of mental phenomena is the nonassociating of mental phenomena; the nonassociating of mental phenomena is the nonarising of mental phenomena; the nonarising of mental phenomena is the nonceasing of mental phenomena; and the nonceasing of mental phenomena is the nonembracing of mental phenomena.

“The nonembracing of visual consciousness is the nonassociating of visual consciousness; the nonassociating of visual consciousness is the nonarising of visual consciousness; the nonarising of visual consciousness is the nonceasing of visual consciousness; and the nonceasing of visual consciousness is the nonembracing of visual consciousness. The nonembracing of auditory consciousness is the nonassociating of auditory consciousness; the nonassociating of auditory consciousness is the nonarising of auditory consciousness; the nonarising of auditory consciousness is the nonceasing of auditory consciousness; and the nonceasing of auditory consciousness is the nonembracing of auditory consciousness. The nonembracing of olfactory consciousness is the nonassociating of olfactory consciousness; the nonassociating of olfactory consciousness is the nonarising of olfactory consciousness; the nonarising of olfactory consciousness is the nonceasing of olfactory consciousness; and the nonceasing of olfactory consciousness is the nonembracing of olfactory consciousness. The nonembracing of gustatory consciousness is the nonassociating of gustatory consciousness; the nonassociating of gustatory consciousness is the nonarising of gustatory consciousness; the nonarising of gustatory consciousness is the nonceasing of gustatory consciousness; and the nonceasing of gustatory consciousness is the nonembracing of gustatory consciousness. The nonembracing of tactile consciousness is the nonassociating of tactile consciousness; the nonassociating of tactile consciousness is the nonarising of tactile consciousness; the nonarising of tactile consciousness is the nonceasing of tactile consciousness; and the nonceasing of tactile consciousness is the nonembracing of tactile consciousness. The nonembracing of mental consciousness is the nonassociating of mental consciousness; the nonassociating of mental consciousness is the nonarising of mental consciousness; the nonarising of mental consciousness is the nonceasing of mental consciousness; and the nonceasing of mental consciousness is the nonembracing of mental consciousness.

“The nonembracing of visually compounded sensory contact is the nonassociating of visually compounded sensory contact; the nonassociating of visually compounded sensory contact is the nonarising of visually compounded sensory contact; the nonarising of visually compounded sensory contact is the nonceasing of visually compounded sensory contact; and the nonceasing of visually compounded sensory contact is the nonembracing of visually compounded sensory contact. The nonembracing of aurally compounded sensory contact is the nonassociating of aurally compounded sensory contact; the nonassociating of aurally compounded sensory contact is the nonarising of aurally compounded sensory contact; the nonarising of aurally compounded sensory contact is the nonceasing of aurally compounded sensory contact; and the nonceasing of aurally compounded sensory contact is the nonembracing of aurally compounded sensory contact. The nonembracing of nasally compounded sensory contact is the nonassociating of nasally compounded sensory contact; the nonassociating of nasally compounded sensory contact is the nonarising of nasally compounded sensory contact; the nonarising of nasally compounded sensory contact is the nonceasing of nasally compounded sensory contact; and the nonceasing of nasally compounded sensory contact is the nonembracing of nasally compounded sensory contact. The nonembracing of lingually compounded sensory contact is the nonassociating of lingually compounded sensory contact; the nonassociating of lingually compounded sensory contact is the nonarising of lingually compounded sensory contact; the nonarising of lingually compounded sensory contact is the nonceasing of lingually compounded sensory contact; and the nonceasing of lingually compounded sensory contact is the nonembracing of lingually compounded sensory contact. The nonembracing of corporeally compounded sensory contact is the nonassociating of corporeally compounded sensory contact; the nonassociating of corporeally compounded sensory contact is the nonarising of corporeally compounded sensory contact; the nonarising of corporeally compounded sensory contact is the nonceasing of corporeally compounded sensory contact; and the nonceasing of corporeally compounded sensory contact is the nonembracing of corporeally compounded sensory contact. The nonembracing of mentally compounded sensory contact is the nonassociating of mentally compounded sensory contact; the nonassociating of mentally compounded sensory contact is the nonarising of mentally compounded sensory contact; the nonarising of mentally compounded sensory contact is the nonceasing of mentally compounded sensory contact; and the nonceasing of mentally compounded sensory contact is the nonembracing of mentally compounded sensory contact.