The Blessed One said, “Subhūti, as many as the thoughts that man has over a day and night, for as many eons as that bodhisattva great beings spurn and turn their backs on saṃsāra.
“If those bodhisattva great beings train in this profound perfection of wisdom as it has been explained, and if they investigate and think about it, and persevere so that those faults—the faults by which bodhisattva great beings would turn back from unsurpassed, perfect, complete enlightenment—are stopped, then, Subhūti, relative to the roots of virtue that have been acquired in a single day by the bodhisattva great beings persevering in this endeavor in that manner, abiding in accordance with the teaching from the perfection of wisdom, even though world systems numerous as the grains of sand of the River Gaṅgā might be filled,982 they would come nowhere near even a hundredth part of those roots of virtue that remain,983 would come nowhere near even a thousandth part, a hundred thousandth part, a ten millionth part, a billionth part, a ten billionth part, a trillionth part, or a hundred thousand ten million billionth part; it would come nowhere near any number, fraction, calculation, example, or comparison.
“Moreover, Subhūti, when bodhisattva great beings are practicing the perfection of wisdom, if they offered gifts to the Three Precious Jewels—namely, to the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha—over eons as numerous as the grains of sand of the River Gaṅgā, do you think, Subhūti, that the merit of those bodhisattva great beings would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti. “It would be immeasurable, incalculable, inestimable, inconceivable, and incomparable.”
“Subhūti,” said the Blessed One, “the merit of bodhisattva great beings will increase even more than that if they persevere in this profound perfection of wisdom as it has been taught. If you ask why, it is because the way of the bodhisattva great beings is the way in which there is full awakening to unsurpassed, perfect, complete enlightenment.
“Subhūti, if bodhisattva great beings who lack the perfection of wisdom remained for eons equal in number to the grains of sand of the River Gaṅgā offering donations to those who had entered the stream, and offering donations to once-returners, non-returners, arhats, pratyekabuddhas, and tathāgatas, arhats, perfectly complete buddhas, do you think, Subhūti, that the merit of those bodhisattva great beings would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
The Blessed One continued, “The merit of sons or daughters of good families will increase even more than that if they persevere in this profound perfection of wisdom as it has been taught. If you ask why, it is because the bodhisattva great beings who practice this perfection of wisdom will transcend the levels of the śrāvakas and the pratyekabuddhas, enter a bodhisattva’s full maturity, and fully awaken to unsurpassed, perfect, complete enlightenment.
“Subhūti, if certain bodhisattva great beings who lack the perfection of wisdom remained living for eons equal in number to the grains of sand of the River Gaṅgā undertaking acts of generosity, maintaining ethical discipline, practicing tolerance, undertaking perseverance, becoming absorbed in meditative concentration, and cultivating wisdom, do you think, Subhūti, that their merit would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “the merit of sons or daughters of good families abiding in this perfection of wisdom who undertake acts of generosity, maintain ethical discipline, practice tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom for just a few days will increase even more than that. If you ask why, Subhūti, it is because this perfection of wisdom is the mother of bodhisattva great beings. She—namely, the perfection of wisdom—gives birth to bodhisattva great beings. Abiding in this perfection of wisdom, bodhisattva great beings bring all the attributes to completion and fully awaken up to as far as unsurpassed, perfect, complete enlightenment.
“Subhūti, if bodhisattva great beings who lack the perfection of wisdom abided for eons equal in number to the grains of sand of the River Gaṅgā giving the gift of the Dharma, do you think, Subhūti, that the merit of those sons or daughters of good families would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “the merit of sons or daughters of good families abiding in accordance with the teaching in this perfection of wisdom who give the gift of the Dharma for just a few days will increase even more than that. If you ask why, Subhūti, it is because bodhisattva great beings who lack the perfection of wisdom also lack all-aspect omniscience. Subhūti, bodhisattva great beings who do not lack the perfection of wisdom do not lack all-aspect omniscience. Therefore, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should not lack the perfection of wisdom.
“Subhūti, if bodhisattva great beings who lack the perfection of wisdom abided for eons equal in number to the grains of sand of the River Gaṅgā and persevered with the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, and the meditative stabilities of emptiness, signlessness, and wishlessness, do you think, Subhūti, that the merit of those sons or daughters of good families would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “the merit of sons or daughters of good families abiding in accordance with the teaching in this profound perfection of wisdom who persevere for just a few days with the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; with the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and with the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas will increase even more than that. If you ask why, Subhūti, it is because it is impossible, there is no chance, that bodhisattva great beings who do not lack the perfection of wisdom will turn back from all-aspect omniscience. It is impossible. It is possible that bodhisattva great beings who lack the perfection of wisdom might turn back from all-aspect omniscience—that is a possibility. Therefore, Subhūti, bodhisattva great beings should not lack the perfection of wisdom.
“If bodhisattva great beings who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the River Gaṅgā, were to dedicate material gifts, the gift of the Dharma, and attention associated with perfect inner placement to unsurpassed, perfect, complete enlightenment, do you think, Subhūti, that the merit of those sons or daughters of good families would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “the merit of sons or daughters of good families abiding in accordance with the teaching in this profound perfection of wisdom who dedicate material gifts, the gift of the Dharma, and attention associated with perfect inner placement984 to unsurpassed, perfect, complete enlightenment for just a few days will increase even more than that. If you ask why, it is because this dedication of the perfection of wisdom is the supreme dedication. The dedication that lacks the perfection of wisdom is no dedication. Therefore, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should be skilled in the dedication of the perfection of wisdom.
“If certain sons or daughters of good families who lack the perfection of wisdom, abiding over eons equal in number to the grains of sand of the River Gaṅgā, rejoiced in all the roots of virtue, as many as there are, of the lord buddhas of the past, future, and present along with their communities of śrāvakas, and dedicated them to unsurpassed, perfect, complete enlightenment, do you think, Subhūti, that the merit of those sons or daughters of good families would for that reason increase greatly?”
“It would greatly, Blessed Lord. It would greatly, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “the merit of sons or daughters of good families abiding in accordance with the teaching in this profound perfection of wisdom who dedicate just a few days’ worth of roots of virtue to unsurpassed, perfect, complete enlightenment will increase even more than that. If you ask why, it is because the perfection of wisdom precedes all dedications. Therefore, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should be skilled in the dedication of the perfection of wisdom.”
“Blessed Lord,” said Subhūti, “the Blessed One has said that that which is not subject to conditioning985 is imagined, so how could the merit of those sons or daughters of good families increase more greatly? Blessed Lord, that which is not subject to conditioning cannot generate right view or enter into maturity. It cannot attain the fruit of entering the stream, or attain the fruit of once-returner, or attain the fruit of non-returner, or attain arhatship, or fully awaken to unsurpassed, perfect, complete enlightenment.”
“It is so, Subhūti, it is so,” replied the Blessed One. “That which is not subject to conditioning cannot generate right view, or enter into maturity, or attain the fruit of entering the stream, or attain the fruit of once-returner, or attain the fruit of non-returner, or attain arhatship, or fully awaken to unsurpassed, perfect, complete enlightenment. There, Subhūti, those gifts of bodhisattva great beings who practice the perfection of wisdom are also not subject to conditioning—they appear as emptiness, they appear as hollow, they appear as being in vain, and they appear as essenceless.
“If you ask why, Subhūti, it is because bodhisattva great beings have thoroughly trained in the emptiness of internal phenomena, have thoroughly trained in the emptiness of external phenomena, have thoroughly trained in the emptiness of external and internal phenomena, have thoroughly trained in the emptiness of emptiness, have thoroughly trained in the emptiness of great extent, have thoroughly trained in the emptiness of ultimate reality, have thoroughly trained in the emptiness of conditioned phenomena, have thoroughly trained in the emptiness of unconditioned phenomena, have thoroughly trained in the emptiness of the unlimited, have thoroughly trained in the emptiness of that which has neither beginning nor end, have thoroughly trained in the emptiness of nonexclusion, have thoroughly trained in the emptiness of inherent nature, have thoroughly trained in the emptiness of all phenomena, have thoroughly trained in the emptiness of intrinsic defining characteristics, have thoroughly trained in the emptiness of that which cannot be apprehended, have thoroughly trained in the emptiness of nonentities, have thoroughly trained in the emptiness of essential nature, and have thoroughly trained in the emptiness of an essential nature of nonentities. Subhūti, those bodhisattva great beings dwell in those emptinesses and insofar as they discern that which is not subject to conditioning, to that extent bodhisattva great beings will not lack the perfection of wisdom; and insofar as bodhisattva great beings do not lack the perfection of wisdom, to that extent incalculable, boundless, and immeasurable merit increases.”
“Blessed Lord, what are the distinctions and what are the differences between the incalculable, the inestimable, and the immeasurable?” asked Subhūti.
“Subhūti,” replied the Blessed One, “the incalculable is that which is not enumerated as being in the realm of the conditioned or the realm of the unconditioned. Subhūti, the measure of the boundless cannot be apprehended in past, future, or present phenomena. Subhūti, the immeasurable is that of which you cannot take a measurement.”
Subhūti asked, “Blessed Lord, is there a way of explaining that explains the way physical forms too are incalculable, boundless, and immeasurable; feelings too are incalculable, boundless, and immeasurable; perceptions too are incalculable, boundless, and immeasurable; formative predispositions too are incalculable, boundless, and immeasurable; and consciousness too is incalculable, boundless, and immeasurable?”
“Subhūti,” replied the Blessed One, “there is indeed a way of explaining that explains the way physical forms too are incalculable, boundless, and immeasurable; feelings too are incalculable, boundless, and immeasurable; perceptions too are incalculable, boundless, and immeasurable; formative predispositions too are incalculable, boundless, and immeasurable; and consciousness too is incalculable, boundless, and immeasurable.”
Subhūti asked, “Blessed Lord, what is the way to explain physical forms as incalculable, boundless, and immeasurable; feelings as incalculable, boundless, and immeasurable; perceptions as incalculable, boundless, and immeasurable; formative predispositions as incalculable, boundless, and immeasurable; and consciousness as incalculable, boundless, and immeasurable?”
“Subhūti,” replied the Blessed One, “insofar as physical forms are empty, they are incalculable, boundless, and immeasurable. Insofar as feelings are empty, they are incalculable, boundless, and immeasurable. Insofar as perceptions are empty, they are incalculable, boundless, and immeasurable. Insofar as formative predispositions are empty, they are incalculable, boundless, and immeasurable. Insofar as consciousness is empty, it is incalculable, boundless, and immeasurable.”
Subhūti asked, “Blessed Lord, is it simply that only physical forms are empty, only feelings are empty, only perceptions are empty, only formative predispositions are empty, and only consciousness is empty? Are not all phenomena empty?”
“Subhūti, do you think that I have not explained that all phenomena are empty?” replied the Blessed One.
“Blessed Lord,” said Subhūti, “the Tathāgata has said, ‘All phenomena are empty.’ That which is emptiness is inexhaustible. So, it is also incalculable, it is also boundless, and it is also immeasurable. Blessed Lord, in emptiness a number cannot be apprehended, a boundary cannot be apprehended, and a measure cannot be apprehended. Therefore, Blessed Lord, no difference between these phenomena can be apprehended, whether in meaning or letter.”
“It is so, Subhūti, it is so,” replied the Blessed One. “No difference between these phenomena can apprehended, whether in meaning or letter. Subhūti, this—the inexhaustible, or the immeasurable, or the empty, or the signless, or the wishless, or the not subject to conditioning, or the nonarising, or the unattached, or the nonceasing, or nirvāṇa—is inexpressible. Still, the Tathāgata uses such expressions. This—the inexhaustible, or the immeasurable, or the empty, or the signless, or the wishless, or the not subject to conditioning, or the nonarising, or the unattached, or the nonceasing, or nirvāṇa—is the explanation that accomplishes the teaching of the tathāgatas.”
Subhūti said, “Blessed Lord, how wonderful it is that the reality of phenomena as it pertains to phenomena has been taught by the tathāgatas, even though this reality of phenomena is inexpressible. As I understand the meaning of what the Blessed Lord has said, all phenomena, Blessed Lord, are inexpressible.”
“Blessed Lord, an object that is inexpressible does not increase or decrease, does it?” asked Subhūti.
“No, it does not, Subhūti,” replied the Blessed One. “An inexpressible object neither increases nor decreases.”
Subhūti said, “Blessed Lord, if an inexpressible object does not increase or decrease, then, Blessed Lord, the perfection of generosity will not increase or decrease. Blessed Lord, the perfection of ethical discipline will not increase or decrease. Blessed Lord, the perfection of tolerance will not increase or decrease. Blessed Lord, the perfection of perseverance will not increase or decrease. Blessed Lord, the perfection of meditative concentration will not increase or decrease. Blessed Lord, the perfection of wisdom will not increase or decrease. Blessed Lord, the applications of mindfulness will not increase or decrease. Blessed Lord, the correct exertions will not increase or decrease. Blessed Lord, the supports for miraculous ability will not increase or decrease. Blessed Lord, the faculties will not increase or decrease. Blessed Lord, the powers will not increase or decrease. Blessed Lord, the branches of enlightenment will not increase or decrease. Blessed Lord, the noble eightfold path will not increase or decrease. Blessed Lord, the truths of the noble ones will not increase or decrease. Blessed Lord, the meditative concentrations will not increase or decrease. Blessed Lord, the immeasurable attitudes will not increase or decrease. Blessed Lord, the formless absorptions will not increase or decrease. Blessed Lord, the liberations will not increase or decrease. Blessed Lord, the serial steps of meditative absorption will not increase or decrease. Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation will not increase or decrease. Blessed Lord, the extrasensory powers will not increase or decrease. Blessed Lord, the meditative stabilities will not increase or decrease. Blessed Lord, the dhāraṇī gateways will not increase or decrease. Blessed Lord, the powers of the tathāgatas will not increase or decrease. Blessed Lord, the fearlessnesses will not increase or decrease. Blessed Lord, the kinds of exact knowledge will not increase or decrease. Blessed Lord, great loving kindness will not increase or decrease. Blessed Lord, great compassion will not increase or decrease. And, Blessed Lord, the distinct qualities of the buddhas will not increase or decrease.
“Blessed Lord, in that case, the perfection of generosity will become nonexistent.987 In that case, Blessed Lord, the perfection of ethical discipline will become nonexistent. In that case, Blessed Lord, the perfection of tolerance will become nonexistent. In that case, Blessed Lord, the perfection of perseverance will become nonexistent. In that case, Blessed Lord, the perfection of meditative concentration will become nonexistent. In that case, Blessed Lord, the perfection of wisdom will become nonexistent. In that case, Blessed Lord, the emptiness of internal phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of external phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of external and internal phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of emptiness will become nonexistent. In that case, Blessed Lord, the emptiness of great extent will become nonexistent. In that case, Blessed Lord, the emptiness of ultimate reality will become nonexistent. In that case, Blessed Lord, the emptiness of conditioned phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of unconditioned phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of the unlimited will become nonexistent. In that case, Blessed Lord, the emptiness of that which has neither beginning nor end will become nonexistent. In that case, Blessed Lord, the emptiness of nonexclusion will become nonexistent. In that case, Blessed Lord, the emptiness of inherent nature will become nonexistent. In that case, Blessed Lord, the emptiness of all phenomena will become nonexistent. In that case, Blessed Lord, the emptiness of intrinsic defining characteristics will become nonexistent. In that case, Blessed Lord, the emptiness of that which cannot be apprehended will become nonexistent. In that case, Blessed Lord, the emptiness of nonentities will become nonexistent. In that case, Blessed Lord, the emptiness of essential nature will become nonexistent. In that case, Blessed Lord, the emptiness of an essential nature of nonentities will become nonexistent. In that case, Blessed Lord, the applications of mindfulness will become nonexistent. In that case, Blessed Lord, the correct exertions will become nonexistent. In that case, Blessed Lord, the supports for miraculous ability will become nonexistent. In that case, Blessed Lord, the faculties will become nonexistent. In that case, Blessed Lord, the powers will become nonexistent. In that case, Blessed Lord, the branches of enlightenment will become nonexistent. In that case, Blessed Lord, the path will become nonexistent. In that case, Blessed Lord, the truths of the noble ones will become nonexistent. In that case, Blessed Lord, the meditative concentrations will become nonexistent. In that case, Blessed Lord, the immeasurable attitudes will become nonexistent. In that case, Blessed Lord, the formless absorptions will become nonexistent. In that case, Blessed Lord, the liberations will become nonexistent. In that case, Blessed Lord, the serial steps of meditative absorption will become nonexistent. In that case, Blessed Lord, the emptiness, signlessness, and wishlessness gateways to liberation will become nonexistent. In that case, Blessed Lord, the extrasensory powers will become nonexistent. In that case, Blessed Lord, the meditative stabilities will become nonexistent. In that case, Blessed Lord, the dhāraṇī gateways will become nonexistent. In that case, Blessed Lord, the powers of the tathāgatas will become nonexistent. In that case, Blessed Lord, the fearlessnesses will become nonexistent. In that case, Blessed Lord, the kinds of exact knowledge will become nonexistent. In that case, Blessed Lord, great loving kindness will become nonexistent. In that case, Blessed Lord, great compassion will become nonexistent. In that case, Blessed Lord, the distinct qualities of the buddhas will become nonexistent. And if all those phenomena are nonexistent, all-aspect omniscience will also become nonexistent. And if all-aspect omniscience is nonexistent, who will fully awaken to unsurpassed, perfect, complete enlightenment?”
“It is so, Subhūti, it is so,” replied the Blessed One. “An inexpressible object neither increases nor decreases. Subhūti, if, when bodhisattva great beings who are skilled in means practice the perfection of wisdom, cultivate the perfection of wisdom, and persevere in the perfection of wisdom, they do not think, ‘I am enhanced by the perfection of wisdom. I am enhanced by the perfection of meditative concentration. I am enhanced by the perfection of perseverance. I am enhanced by the perfection of tolerance. I am enhanced by the perfection of ethical discipline. I am enhanced by the perfection of generosity,’ but rather think, ‘This perfection of generosity is merely a name. This perfection of ethical discipline is merely a name. This perfection of tolerance is merely a name. This perfection of perseverance is merely a name. This perfection of meditative concentration is merely a name. And this perfection of wisdom is merely a name,’ then, when they practice the perfection of generosity, they dedicate that attention, those settings of the mind, and those roots of virtue to unsurpassed, perfect, complete enlightenment. That, furthermore, is a dedication to unsurpassed, perfect, complete enlightenment as it really is.”
“Blessed Lord, what is unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Subhūti, that which is the real nature of all phenomena is unsurpassed, perfect, complete enlightenment,” replied the Blessed One.
“Blessed Lord, the real nature of which phenomena, in their totality, is unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Subhūti,” replied the Blessed One, “that which is the real nature of physical forms is unsurpassed, perfect, complete enlightenment; that which is the real nature of feelings is unsurpassed, perfect, complete enlightenment; that which is the real nature of perceptions is unsurpassed, perfect, complete enlightenment; that which is the real nature of formative predispositions is unsurpassed, perfect, complete enlightenment; and that which is the real nature of consciousness is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the eyes is unsurpassed, perfect, complete enlightenment; that which is the real nature of the ears is unsurpassed, perfect, complete enlightenment; that which is the real nature of the nose is unsurpassed, perfect, complete enlightenment; that which is the real nature of the tongue is unsurpassed, perfect, complete enlightenment; that which is the real nature of the body is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the mental faculty is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of sights is unsurpassed, perfect, complete enlightenment; that which is the real nature of sounds is unsurpassed, perfect, complete enlightenment; that which is the real nature of odors is unsurpassed, perfect, complete enlightenment; that which is the real nature of tastes is unsurpassed, perfect, complete enlightenment; that which is the real nature of tangibles is unsurpassed, perfect, complete enlightenment; and that which is the real nature of mental phenomena is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of visual consciousness is unsurpassed, perfect, complete enlightenment; that which is the real nature of auditory consciousness is unsurpassed, perfect, complete enlightenment; that which is the real nature of olfactory consciousness is unsurpassed, perfect, complete enlightenment; that which is the real nature of gustatory consciousness is unsurpassed, perfect, complete enlightenment; that which is the real nature of tactile consciousness is unsurpassed, perfect, complete enlightenment; and that which is the real nature of mental consciousness is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of visually compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of aurally compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of nasally compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of lingually compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of corporeally compounded sensory contact is unsurpassed, perfect, complete enlightenment; and that which is the real nature of mentally compounded sensory contact is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of feelings conditioned by visually compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of feelings conditioned by aurally compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of feelings conditioned by nasally compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of feelings conditioned by lingually compounded sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of feelings conditioned by corporeally compounded sensory contact is unsurpassed, perfect, complete enlightenment; and that which is the real nature of feelings conditioned by mentally compounded sensory contact is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the earth element is unsurpassed, perfect, complete enlightenment; that which is the real nature of the water element is unsurpassed, perfect, complete enlightenment; that which is the real nature of the fire element is unsurpassed, perfect, complete enlightenment; that which is the real nature of the wind element is unsurpassed, perfect, complete enlightenment; that which is the real nature of the space element is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the consciousness element is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of ignorance is unsurpassed, perfect, complete enlightenment; that which is the real nature of formative predispositions is unsurpassed, perfect, complete enlightenment; that which is the real nature of consciousness is unsurpassed, perfect, complete enlightenment; that which is the real nature of name and form is unsurpassed, perfect, complete enlightenment; that which is the real nature of the six sense fields is unsurpassed, perfect, complete enlightenment; that which is the real nature of sensory contact is unsurpassed, perfect, complete enlightenment; that which is the real nature of sensation is unsurpassed, perfect, complete enlightenment; that which is the real nature of craving is unsurpassed, perfect, complete enlightenment; that which is the real nature of grasping is unsurpassed, perfect, complete enlightenment; that which is the real nature of the rebirth process is unsurpassed, perfect, complete enlightenment; that which is the real nature of birth is unsurpassed, perfect, complete enlightenment; and that which is the real nature of aging and death is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the perfection of generosity is unsurpassed, perfect, complete enlightenment; that which is the real nature of the perfection of ethical discipline is unsurpassed, perfect, complete enlightenment; that which is the real nature of the perfection of tolerance is unsurpassed, perfect, complete enlightenment; that which is the real nature of the perfection of perseverance is unsurpassed, perfect, complete enlightenment; that which is the real nature of the perfection of meditative concentration is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the perfection of wisdom is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the emptiness of internal phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of external phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of external and internal phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of emptiness is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of great extent is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of ultimate reality is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of conditioned phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of unconditioned phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of the unlimited is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of that which has neither beginning nor end is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of nonexclusion is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of inherent nature is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of all phenomena is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of intrinsic defining characteristics is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of that which cannot be apprehended is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of nonentities is unsurpassed, perfect, complete enlightenment; that which is the real nature of the emptiness of essential nature is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the emptiness of an essential nature of nonentities is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the applications of mindfulness is unsurpassed, perfect, complete enlightenment; that which is the real nature of the correct exertions is unsurpassed, perfect, complete enlightenment; that which is the real nature of the supports for miraculous ability is unsurpassed, perfect, complete enlightenment; that which is the real nature of the faculties is unsurpassed, perfect, complete enlightenment; that which is the real nature of the powers is unsurpassed, perfect, complete enlightenment; that which is the real nature of the branches of enlightenment is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the noble eightfold path is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the truths of the noble ones is unsurpassed, perfect, complete enlightenment; that which is the real nature of the meditative concentrations is unsurpassed, perfect, complete enlightenment; that which is the real nature of the immeasurable attitudes is unsurpassed, perfect, complete enlightenment; that which is the real nature of the formless absorptions is unsurpassed, perfect, complete enlightenment; that which is the real nature of the liberations is unsurpassed, perfect, complete enlightenment; that which is the real nature of the serial steps of meditative absorption is unsurpassed, perfect, complete enlightenment; that which is the real nature of emptiness is unsurpassed, perfect, complete enlightenment; that which is the real nature of signlessness is unsurpassed, perfect, complete enlightenment; that which is the real nature of wishlessness is unsurpassed, perfect, complete enlightenment; that which is the real nature of the extrasensory powers is unsurpassed, perfect, complete enlightenment; that which is the real nature of the meditative stabilities is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the dhāraṇī gateways is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of the powers of the tathāgatas is unsurpassed, perfect, complete enlightenment; that which is the real nature of the fearlessnesses is unsurpassed, perfect, complete enlightenment; that which is the real nature of the kinds of exact knowledge is unsurpassed, perfect, complete enlightenment; that which is the real nature of great loving kindness is unsurpassed, perfect, complete enlightenment; that which is the real nature of great compassion is unsurpassed, perfect, complete enlightenment; and that which is the real nature of the distinct qualities of the buddhas is unsurpassed, perfect, complete enlightenment.
“That which is the real nature of omniscience is unsurpassed, perfect, complete enlightenment; that which is the real nature of the knowledge of the aspects of the path is unsurpassed, perfect, complete enlightenment; that which is the real nature of all-aspect omniscience is unsurpassed, perfect, complete enlightenment; and that which is the real nature of nirvāṇa is unsurpassed, perfect, complete enlightenment. It neither increases nor decreases.
“Subhūti, it is there that bodhisattva great beings who do not lack the perfection of wisdom constantly and uninterruptedly dwell and do not observe increase or decrease in any phenomenon at all. So it is, Subhūti, that an inexpressible object is without increase and without decrease, and so it is, Subhūti, that the perfection of generosity is without increase and without decrease, the perfection of ethical discipline is without increase and without decrease, the perfection of tolerance is without increase and without decrease, the perfection of perseverance is without increase and without decrease, the perfection of meditative concentration is without increase and without decrease, and the perfection of wisdom is without increase and without decrease.
“The emptiness of internal phenomena is without increase and without decrease, the emptiness of external phenomena is without increase and without decrease, the emptiness of external and internal phenomena is without increase and without decrease, the emptiness of emptiness is without increase and without decrease, the emptiness of great extent is without increase and without decrease, the emptiness of ultimate reality is without increase and without decrease, the emptiness of conditioned phenomena is without increase and without decrease, the emptiness of unconditioned phenomena is without increase and without decrease, the emptiness of the unlimited is without increase and without decrease, the emptiness of that which has neither beginning nor end is without increase and without decrease, the emptiness of nonexclusion is without increase and without decrease, the emptiness of inherent nature is without increase and without decrease, the emptiness of all phenomena is without increase and without decrease, the emptiness of intrinsic defining characteristics is without increase and without decrease, the emptiness of that which cannot be apprehended is without increase and without decrease, the emptiness of nonentities is without increase and without decrease, the emptiness of essential nature is without increase and without decrease, and the emptiness of an essential nature of nonentities is without increase and without decrease.
“The applications of mindfulness are without increase and without decrease, the correct exertions are without increase and without decrease, the supports for miraculous ability are without increase and without decrease, the faculties are without increase and without decrease, the powers are without increase and without decrease, the branches of enlightenment are without increase and without decrease, and the noble eightfold path is without increase and without decrease.
“The truths of the noble ones are without increase and without decrease, the meditative concentrations are without increase and without decrease, the immeasurable attitudes are without increase and without decrease, the formless absorptions are without increase and without decrease, the liberations are without increase and without decrease, the serial steps of meditative absorption are without increase and without decrease, the emptiness, signlessness, and wishlessness gateways to liberation are without increase and without decrease, the extrasensory powers are without increase and without decrease, the meditative stabilities are without increase and without decrease, and the dhāraṇī gateways are without increase and without decrease.
“The ten powers of the tathāgatas are without increase and without decrease, the four fearlessnesses are without increase and without decrease, the four kinds of exact knowledge are without increase and without decrease, great loving kindness is without increase and without decrease, great compassion is without increase and without decrease, and the eighteen distinct qualities of the buddhas are without increase and without decrease. So it is, Subhūti, that bodhisattva great beings should practice the perfection of wisdom in a way that is without increase and without decrease.”
Subhūti asked, “Blessed Lord, do bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment through an initial setting of the mind, or else do bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment through a later setting of the mind? Blessed Lord, if bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment through an initial setting of the mind, then an initial setting of the mind would not associate with a later setting of the mind, and a later setting of the mind would not associate with an initial setting of the mind. Blessed Lord, given that in that manner phenomena—mind and mental factors—would not associate, how would the roots of virtue be accumulated? Without accumulating the roots of virtue, it would be impossible to fully awaken to unsurpassed, perfect, complete enlightenment.”
“Subhūti,” replied the Blessed One, “in order that you may understand this matter, I will teach an analogy, since some learned persons understand the meaning that is being explained through an analogy. Subhūti, in the case of a wick that is being burnt by the burning of an oil lamp, has it been burnt by meeting with the first flame or has it been burnt by meeting with a later flame?”
“Blessed Lord,” replied Subhūti, “the wick has not been burnt by meeting with the first flame, and it has not been burnt without depending on the first flame. Blessed Lord, the wick has not been burnt by meeting with a later flame, and it has not been burnt without depending on a later flame.”
“Nevertheless, Subhūti, do you think that that wick has been burnt?” asked the Blessed One.
“Blessed Lord, it has been burnt. Sugata, it has been burnt,” replied Subhūti.
“Subhūti,” said the Blessed One, “in the same way bodhisattva great beings do not fully awaken to unsurpassed, perfect, complete enlightenment by means of an initial setting of the mind, nor do bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment independent of an initial setting of the mind. Bodhisattva great beings do not fully awaken to unsurpassed, perfect, complete enlightenment by means of a later setting of the mind, nor do bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment independent of a later setting of the mind. And yet, it is not the case that bodhisattva great beings do not fully awaken to unsurpassed, perfect, complete enlightenment.
“Here, Subhūti, when bodhisattva great beings practice the perfection of wisdom, from the time they first set their minds on enlightenment, they will perfect the ten levels and will fully awaken to unsurpassed, perfect, complete enlightenment.”