“When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, you should investigate whether or not they are captivated by the arising of greedy states of mind, are captivated by the arising of angry states of mind, or are captivated by the arising of deluded states of mind.
“When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, you should investigate whether or not they are diverging from the perfection of generosity, or are diverging from the perfection of ethical discipline, or are diverging from the perfection of tolerance, or are diverging from the perfection of perseverance, or are diverging from the perfection of meditative concentration, or are diverging from the perfection of wisdom.
“If, when this profound perfection of wisdom is explained, those bodhisattva great beings who are irreversible do not become afraid, do not become frightened, and do not become terrified; do not become disheartened and do not become intimidated; and if they do not later change their minds, which is to say, if they delight in listening to this profound perfection of wisdom—and, having listened to it, take it up, uphold it, recite it, master it, focus their attention correctly on it, and make an effort at it for true reality—then, Subhūti, you should know that in the past, too, those bodhisattva great beings will have asked questions about and investigated this profound perfection of wisdom, taking it up, upholding it, mastering it, and focusing their attention correctly on it. If you ask why, it is because when this profound perfection of wisdom is explained, those bodhisattva great beings who are irreversible do not become afraid, do not become frightened, and do not become terrified; do not become disheartened and do not become intimidated; and have minds that are irreversible. Having listened to it, again, on top of that, they take it up, uphold it, recite it, master it, and focus their attention correctly on it.”
Subhūti asked, “Blessed Lord, if those bodhisattva great beings do not become afraid, do not become frightened, do not become terrified, do not become disheartened, and do not become intimidated when this profound perfection of wisdom is being taught, Blessed Lord, how should those bodhisattva great beings appraise this perfection of wisdom?”
“Subhūti,” replied the Blessed One, “those bodhisattva great beings should appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience.”
“Blessed Lord, how do bodhisattva great beings appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience?” asked Subhūti.
“Subhūti,” replied the Blessed One, “bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on signlessness. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on wishlessness. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on space. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonarising. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonceasing. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nondefilement. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonpurification. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the real nature. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the realm of phenomena. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the very limit of reality. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on sameness. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the realm of the inconceivable. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonconditioning. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a dream. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a reflection. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on an echo. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a mirage. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on an illusion. Subhūti, bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a magical display.”
Subhūti then asked, “Blessed Lord, if bodhisattva great beings appraise this profound perfection of wisdom like that with minds intent on emptiness; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on signlessness; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on wishlessness; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on space; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonarising; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonceasing; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nondefilement; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonpurification; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the real nature; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the realm of phenomena; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the very limit of reality; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on sameness; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on the realm of the inconceivable; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on nonconditioning; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a dream; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a reflection; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on an echo; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a mirage; if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on an illusion; and if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on a magical display, do those bodhisattva great beings, Blessed Lord, appraise physical forms, do they appraise feelings, do they appraise perceptions, do they appraise formative predispositions, and do they appraise consciousness? Do they appraise the eyes, do they appraise the ears, do they appraise the nose, do they appraise the tongue, do they appraise the body, and do they appraise the mental faculty? Do they appraise sights, do they appraise sounds, do they appraise odors, do they appraise tastes, do they appraise tangibles, and do they appraise mental phenomena? Do they appraise visual consciousness, do they appraise auditory consciousness, do they appraise olfactory consciousness, do they appraise gustatory consciousness, do they appraise tactile consciousness, and do they appraise mental consciousness? Do they appraise visually compounded sensory contact, do they appraise aurally compounded sensory contact, do they appraise nasally compounded sensory contact, do they appraise lingually compounded sensory contact, do they appraise corporeally compounded sensory contact, and do they appraise mentally compounded sensory contact? Do they appraise feelings conditioned by visually compounded sensory contact, do they appraise feelings conditioned by aurally compounded sensory contact, do they appraise feelings conditioned by nasally compounded sensory contact, do they appraise feelings conditioned by lingually compounded sensory contact, do they appraise feelings conditioned by corporeally compounded sensory contact, and do they appraise feelings conditioned by mentally compounded sensory contact? Do they appraise the earth element, do they appraise the water element, do they appraise the fire element, do they appraise the wind element, do they appraise the space element, and do they appraise the consciousness element? Do they appraise ignorance, do they appraise formative predispositions, do they appraise consciousness, do they appraise name and form, do they appraise the six sense fields, do they appraise sensory contact, do they appraise sensation, do they appraise craving, do they appraise grasping, do they appraise the rebirth process, do they appraise birth, and do they appraise aging and death? Do they appraise the perfection of generosity, do they appraise the perfection of ethical discipline, do they appraise the perfection of tolerance, do they appraise the perfection of perseverance, do they appraise the perfection of meditative concentration, and do they appraise the perfection of wisdom? Do they appraise the emptiness of internal phenomena, do they appraise the emptiness of external phenomena, do they appraise the emptiness of external and internal phenomena, do they appraise the emptiness of emptiness, do they appraise the emptiness of great extent, do they appraise the emptiness of ultimate reality, do they appraise the emptiness of conditioned phenomena, do they appraise the emptiness of unconditioned phenomena, do they appraise the emptiness of the unlimited, do they appraise the emptiness of that which has neither beginning nor end, do they appraise the emptiness of nonexclusion, do they appraise the emptiness of inherent nature, do they appraise the emptiness of all phenomena, do they appraise the emptiness of intrinsic defining characteristics, do they appraise the emptiness of that which cannot be apprehended, do they appraise the emptiness of nonentities, do they appraise the emptiness of essential nature, and do they appraise the emptiness of an essential nature of nonentities? Do they appraise the applications of mindfulness, do they appraise the correct exertions, do they appraise the supports for miraculous ability, do they appraise the faculties, do they appraise the powers, do they appraise the branches of enlightenment, and do they appraise the noble eightfold path? Do they appraise the truths of the noble ones, do they appraise the meditative concentrations, do they appraise the immeasurable attitudes, do they appraise the formless absorptions, do they appraise the liberations, do they appraise the serial steps of meditative absorption, do they appraise the emptiness, signlessness, and wishlessness gateways to liberation, do they appraise the extrasensory powers, do they appraise the meditative stabilities, and do they appraise the dhāraṇī gateways? Do they appraise the powers of the tathāgatas, do they appraise the fearlessnesses, do they appraise the kinds of exact knowledge, do they appraise great loving kindness, do they appraise great compassion, and do they appraise the distinct qualities of the buddhas? Do they appraise omniscience, do they appraise the knowledge of the aspects of the path, and do they appraise all-aspect omniscience?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings do not appraise physical forms, do not appraise feelings, do not appraise perceptions, do not appraise formative predispositions, and do not appraise consciousness. They do not appraise the eyes, do not appraise the ears, do not appraise the nose, do not appraise the tongue, do not appraise the body, and do not appraise the mental faculty. They do not appraise sights, do not appraise sounds, do not appraise odors, do not appraise tastes, do not appraise tangibles, and do not appraise mental phenomena. They do not appraise visual consciousness, do not appraise auditory consciousness, do not appraise olfactory consciousness, do not appraise gustatory consciousness, do not appraise tactile consciousness, and do not appraise mental consciousness. They do not appraise visually compounded sensory contact, do not appraise aurally compounded sensory contact, do not appraise nasally compounded sensory contact, do not appraise lingually compounded sensory contact, do not appraise corporeally compounded sensory contact, and do not appraise mentally compounded sensory contact. They do not appraise feelings conditioned by visually compounded sensory contact, do not appraise feelings conditioned by aurally compounded sensory contact, do not appraise feelings conditioned by nasally compounded sensory contact, do not appraise feelings conditioned by lingually compounded sensory contact, do not appraise feelings conditioned by corporeally compounded sensory contact, and do not appraise feelings conditioned by mentally compounded sensory contact. They do not appraise the earth element, do not appraise the water element, do not appraise the fire element, do not appraise the wind element, do not appraise the space element, and do not appraise the consciousness element. They do not appraise ignorance, do not appraise formative predispositions, do not appraise consciousness, do not appraise name and form, do not appraise the six sense fields, do not appraise sensory contact, do not appraise sensation, do not appraise craving, do not appraise grasping, do not appraise the rebirth process, do not appraise birth, and do not appraise aging and death. They do not appraise the perfection of generosity, do not appraise the perfection of ethical discipline, do not appraise the perfection of tolerance, do not appraise the perfection of perseverance, do not appraise the perfection of meditative concentration, and do not appraise the perfection of wisdom. They do not appraise the emptiness of internal phenomena, do not appraise the emptiness of external phenomena, do not appraise the emptiness of external and internal phenomena, do not appraise the emptiness of emptiness, do not appraise the emptiness of great extent, do not appraise the emptiness of ultimate reality, do not appraise the emptiness of conditioned phenomena, do not appraise the emptiness of unconditioned phenomena, do not appraise the emptiness of the unlimited, do not appraise the emptiness of that which has neither beginning nor end, do not appraise the emptiness of nonexclusion, do not appraise the emptiness of inherent nature, do not appraise the emptiness of all phenomena, do not appraise the emptiness of intrinsic defining characteristics, do not appraise the emptiness of that which cannot be apprehended, do not appraise the emptiness of nonentities, do not appraise the emptiness of essential nature, and do not appraise the emptiness of an essential nature of nonentities. They do not appraise the applications of mindfulness, do not appraise the correct exertions, do not appraise the supports for miraculous ability, do not appraise the faculties, do not appraise the powers, do not appraise the branches of enlightenment, and do not appraise the noble eightfold path. They do not appraise the truths of the noble ones, do not appraise the meditative concentrations, do not appraise the immeasurable attitudes, do not appraise the formless absorptions, do not appraise the liberations, do not appraise the serial steps of meditative absorption, do not appraise the emptiness, signlessness, and wishlessness gateways to liberation, do not appraise the extrasensory powers, do not appraise the meditative stabilities, and do not appraise the dhāraṇī gateways. They do not appraise the powers of the tathāgatas, do not appraise the fearlessnesses, do not appraise the kinds of exact knowledge, do not appraise great loving kindness, do not appraise great compassion, and do not appraise the distinct qualities of the buddhas. They do not appraise omniscience, do not appraise the knowledge of the aspects of the path, and do not appraise all-aspect omniscience.
“If you ask why, Subhūti, it is because nobody has created this all-aspect omniscience. It has not been altered. It has not come from anywhere and it has not gone anywhere. It does not dwell in any direction, nor does it dwell in any place—it does not dwell anywhere at all. In it no number is apprehended and going and coming are not apprehended. There is nothing at all that can fully awaken with respect to that in which a number cannot be apprehended and in which going and coming cannot be apprehended. Physical forms cannot, feelings cannot, perceptions cannot, formative predispositions cannot, and consciousness cannot; the eyes cannot, the ears cannot, the nose cannot, the tongue cannot, the body cannot, and the mental faculty cannot; sights cannot, sounds cannot, odors cannot, tastes cannot, tangibles cannot, and mental phenomena cannot; visual consciousness cannot, auditory consciousness cannot, olfactory consciousness cannot, gustatory consciousness cannot, tactile consciousness cannot, and mental consciousness cannot; visually compounded sensory contact cannot, aurally compounded sensory contact cannot, nasally compounded sensory contact cannot, lingually compounded sensory contact cannot, corporeally compounded sensory contact cannot, and mentally compounded sensory contact cannot; feelings conditioned by visually compounded sensory contact cannot, feelings conditioned by aurally compounded sensory contact cannot, feelings conditioned by nasally compounded sensory contact cannot, feelings conditioned by lingually compounded sensory contact cannot, feelings conditioned by corporeally compounded sensory contact cannot, and feelings conditioned by mentally compounded sensory contact cannot; the earth element cannot, the water element cannot, the fire element cannot, the wind element cannot, the space element cannot, and the consciousness element cannot; ignorance cannot, formative predispositions cannot, consciousness cannot, name and form cannot, the six sense fields cannot, sensory contact cannot, sensation cannot, craving cannot, grasping cannot, the rebirth process cannot, birth cannot, and aging and death cannot; the perfection of generosity cannot, the perfection of ethical discipline cannot, the perfection of tolerance cannot, the perfection of perseverance cannot, the perfection of meditative concentration cannot, and the perfection of wisdom cannot; the emptiness of internal phenomena cannot, the emptiness of external phenomena cannot, the emptiness of external and internal phenomena cannot, the emptiness of emptiness cannot, the emptiness of great extent cannot, the emptiness of ultimate reality cannot, the emptiness of conditioned phenomena cannot, the emptiness of unconditioned phenomena cannot, the emptiness of the unlimited cannot, the emptiness of that which has neither beginning nor end cannot, the emptiness of nonexclusion cannot, the emptiness of inherent nature cannot, the emptiness of all phenomena cannot, the emptiness of intrinsic defining characteristics cannot, the emptiness of that which cannot be apprehended cannot, the emptiness of nonentities cannot, the emptiness of essential nature cannot, and the emptiness of an essential nature of nonentities cannot; the applications of mindfulness cannot, the correct exertions cannot, the supports for miraculous ability cannot, the faculties cannot, the powers cannot, the branches of enlightenment cannot, and the noble eightfold path cannot; the truths of the noble ones cannot, the meditative concentrations cannot, the immeasurable attitudes cannot, the formless absorptions cannot, the liberations cannot, the nine serial steps of meditative absorption cannot, the emptiness, signlessness, and wishlessness gateways to liberation cannot, the extrasensory powers cannot, the meditative stabilities cannot, and the dhāraṇī gateways cannot; the powers of the tathāgatas cannot, the fearlessnesses cannot, the kinds of exact knowledge cannot, great loving kindness cannot, great compassion cannot, and the distinct qualities of the buddhas cannot; and the fruit of having entered the stream cannot, the fruit of once-returner cannot, the fruit of non-returner cannot, arhatship cannot, individual enlightenment cannot, the knowledge of the aspects of the path cannot, and all-aspect omniscience cannot.
“If you ask why, it is because physical forms themselves are indeed all-aspect omniscience, feelings themselves are indeed all-aspect omniscience, perceptions themselves are indeed all-aspect omniscience, formative predispositions themselves are indeed all-aspect omniscience, and consciousness itself is indeed all-aspect omniscience. The eyes themselves are indeed all-aspect omniscience, the ears themselves are indeed all-aspect omniscience, the nose itself is indeed all-aspect omniscience, the tongue itself is indeed all-aspect omniscience, the body itself is indeed all-aspect omniscience, and the mental faculty itself is indeed all-aspect omniscience. Sights themselves are indeed all-aspect omniscience, sounds themselves are indeed all-aspect omniscience, odors themselves are indeed all-aspect omniscience, tastes themselves are indeed all-aspect omniscience, tangibles themselves are indeed all-aspect omniscience, and mental phenomena themselves are indeed all-aspect omniscience. Visual consciousness itself is indeed all-aspect omniscience, auditory consciousness itself is indeed all-aspect omniscience, olfactory consciousness itself is indeed all-aspect omniscience, gustatory consciousness itself is indeed all-aspect omniscience, tactile consciousness itself is indeed all-aspect omniscience, and mental consciousness itself is indeed all-aspect omniscience. Visually compounded sensory contact itself is indeed all-aspect omniscience, aurally compounded sensory contact itself is indeed all-aspect omniscience, nasally compounded sensory contact itself is indeed all-aspect omniscience, lingually compounded sensory contact itself is indeed all-aspect omniscience, corporeally compounded sensory contact itself is indeed all-aspect omniscience, and mentally compounded sensory contact itself is indeed all-aspect omniscience. Feelings conditioned by visually compounded sensory contact themselves are indeed all-aspect omniscience, feelings conditioned by aurally compounded sensory contact themselves are indeed all-aspect omniscience, feelings conditioned by nasally compounded sensory contact themselves are indeed all-aspect omniscience, feelings conditioned by lingually compounded sensory contact themselves are indeed all-aspect omniscience, feelings conditioned by corporeally compounded sensory contact themselves are indeed all-aspect omniscience, and feelings conditioned by mentally compounded sensory contact themselves are indeed all-aspect omniscience. The earth element itself is indeed all-aspect omniscience, the water element itself is indeed all-aspect omniscience, the fire element itself is indeed all-aspect omniscience, the wind element itself is indeed all-aspect omniscience, the space element itself is indeed all-aspect omniscience, and the consciousness element itself is indeed all-aspect omniscience. Ignorance itself is indeed all-aspect omniscience, formative predispositions themselves are indeed all-aspect omniscience, consciousness itself is indeed all-aspect omniscience, name and form themselves are indeed all-aspect omniscience, the six sense fields themselves are indeed all-aspect omniscience, sensory contact itself is indeed all-aspect omniscience, sensation itself is indeed all-aspect omniscience, craving itself is indeed all-aspect omniscience, grasping itself is indeed all-aspect omniscience, the rebirth process itself is indeed all-aspect omniscience, birth itself is indeed all-aspect omniscience, and aging and death themselves are indeed all-aspect omniscience. The perfection of generosity itself is indeed all-aspect omniscience, the perfection of ethical discipline itself is indeed all-aspect omniscience, the perfection of tolerance itself is indeed all-aspect omniscience, the perfection of perseverance itself is indeed all-aspect omniscience, the perfection of meditative concentration itself is indeed all-aspect omniscience, and the perfection of wisdom itself is indeed all-aspect omniscience. The emptiness of internal phenomena itself is indeed all-aspect omniscience, the emptiness of external phenomena itself is indeed all-aspect omniscience, the emptiness of external and internal phenomena itself is indeed all-aspect omniscience, the emptiness of emptiness itself is indeed all-aspect omniscience, the emptiness of great extent itself is indeed all-aspect omniscience, the emptiness of ultimate reality itself is indeed all-aspect omniscience, the emptiness of conditioned phenomena itself is indeed all-aspect omniscience, the emptiness of unconditioned phenomena itself is indeed all-aspect omniscience, the emptiness of the unlimited itself is indeed all-aspect omniscience, the emptiness of that which has neither beginning nor end itself is indeed all-aspect omniscience, the emptiness of nonexclusion itself is indeed all-aspect omniscience, the emptiness of inherent nature itself is indeed all-aspect omniscience, the emptiness of all phenomena itself is indeed all-aspect omniscience, the emptiness of intrinsic defining characteristics itself is indeed all-aspect omniscience, the emptiness of that which cannot be apprehended itself is indeed all-aspect omniscience, the emptiness of nonentities itself is indeed all-aspect omniscience, the emptiness of essential nature itself is indeed all-aspect omniscience, and the emptiness of an essential nature of nonentities itself is indeed all-aspect omniscience. The applications of mindfulness themselves are indeed all-aspect omniscience, the correct exertions themselves are indeed all-aspect omniscience, the supports for miraculous ability themselves are indeed all-aspect omniscience, the faculties themselves are indeed all-aspect omniscience, the powers themselves are indeed all-aspect omniscience, the branches of enlightenment themselves are indeed all-aspect omniscience, and the noble eightfold path itself is indeed all-aspect omniscience. The truths of the noble ones themselves are indeed all-aspect omniscience, the meditative concentrations themselves are indeed all-aspect omniscience, the immeasurable attitudes themselves are indeed all-aspect omniscience, the formless absorptions themselves are indeed all-aspect omniscience, the liberations themselves are indeed all-aspect omniscience, the serial steps of meditative absorption themselves are indeed all-aspect omniscience, the emptiness, signlessness, and wishlessness gateways to liberation themselves are indeed all-aspect omniscience, the extrasensory powers themselves are indeed all-aspect omniscience, the meditative stabilities themselves are indeed all-aspect omniscience, and the dhāraṇī gateways themselves are indeed all-aspect omniscience. The powers of the tathāgatas themselves are indeed all-aspect omniscience, the fearlessnesses themselves are indeed all-aspect omniscience, the kinds of exact knowledge themselves are indeed all-aspect omniscience, great loving kindness itself is indeed all-aspect omniscience, great compassion itself is indeed all-aspect omniscience, and the distinct qualities of the buddhas themselves are indeed all-aspect omniscience.