“ ‘When they train to terminate the eight liberations, do they train in all-aspect omniscience? When they train in order to become detached from the eight liberations, do they train in all-aspect omniscience? When they train in order that the eight liberations may cease, do they train in all-aspect omniscience? And when they train in order that the eight liberations may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the nine serial steps of meditative absorption, do they train in all-aspect omniscience? When they train in order to become detached from the nine serial steps of meditative absorption, do they train in all-aspect omniscience? When they train in order that the nine serial steps of meditative absorption may cease, do they train in all-aspect omniscience? And when they train in order that the nine serial steps of meditative absorption may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the emptiness, signlessness, and wishlessness gateways to liberation, do they train in all-aspect omniscience? When they train in order to become detached from the emptiness, signlessness, and wishlessness gateways to liberation, do they train in all-aspect omniscience? When they train in order that the emptiness, signlessness, and wishlessness gateways to liberation may cease, do they train in all-aspect omniscience? And when they train in order that the emptiness, signlessness, and wishlessness gateways to liberation may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the extrasensory powers, do they train in all-aspect omniscience? When they train in order to become detached from the extrasensory powers, do they train in all-aspect omniscience? When they train in order that the extrasensory powers may cease, do they train in all-aspect omniscience? And when they train in order that the extrasensory powers may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the meditative stabilities, do they train in all-aspect omniscience? When they train in order to become detached from the meditative stabilities, do they train in all-aspect omniscience? When they train in order that the meditative stabilities may cease, do they train in all-aspect omniscience? And when they train in order that the meditative stabilities may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the dhāraṇī gateways, do they train in all-aspect omniscience? When they train in order to become detached from the dhāraṇī gateways, do they train in all-aspect omniscience? When they train in order that the dhāraṇī gateways may cease, do they train in all-aspect omniscience? And when they train in order that the dhāraṇī gateways may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the ten powers of the tathāgatas, do they train in all-aspect omniscience? When they train in order to become detached from the ten powers of the tathāgatas, do they train in all-aspect omniscience? When they train in order that the ten powers of the tathāgatas may cease, do they train in all-aspect omniscience? And when they train in order that the ten powers of the tathāgatas may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the four fearlessnesses, do they train in all-aspect omniscience? When they train in order to become detached from the four fearlessnesses, do they train in all-aspect omniscience? When they train in order that the four fearlessnesses may cease, do they train in all-aspect omniscience? And when they train in order that the four fearlessnesses may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the four kinds of exact knowledge, do they train in all-aspect omniscience? When they train in order to become detached from the four kinds of exact knowledge, do they train in all-aspect omniscience? When they train in order that the four kinds of exact knowledge may cease, do they train in all-aspect omniscience? And when they train in order that the four kinds of exact knowledge may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate great compassion, do they train in all-aspect omniscience? When they train in order to become detached from great compassion, do they train in all-aspect omniscience? When they train in order that great compassion may cease, do they train in all-aspect omniscience? And when they train in order that great compassion may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the eighteen distinct qualities of the buddhas, do they train in all-aspect omniscience? When they train in order to become detached from the eighteen distinct qualities of the buddhas, do they train in all-aspect omniscience? When they train in order that the eighteen distinct qualities of the buddhas may cease, do they train in all-aspect omniscience? And when they train in order that the eighteen distinct qualities of the buddhas may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the fruit of having entered the stream, do they train in all-aspect omniscience? When they train in order to become detached from the fruit of having entered the stream, do they train in all-aspect omniscience? When they train in order that the fruit of having entered the stream may cease, do they train in all-aspect omniscience? And when they train in order that the fruit of having entered the stream may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the fruit of once-returner, do they train in all-aspect omniscience? When they train in order to become detached from the fruit of once-returner, do they train in all-aspect omniscience? When they train in order that the fruit of once-returner may cease, do they train in all-aspect omniscience? And when they train in order that the fruit of once-returner may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the fruit of non-returner, do they train in all-aspect omniscience? When they train in order to become detached from the fruit of non-returner, do they train in all-aspect omniscience? When they train in order that the fruit of non-returner may cease, do they train in all-aspect omniscience? And when they train in order that the fruit of non-returner may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate arhatship, do they train in all-aspect omniscience? When they train in order to become detached from arhatship, do they train in all-aspect omniscience? When they train in order that arhatship may cease, do they train in all-aspect omniscience? And when they train in order that arhatship may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate individual enlightenment, do they train in all-aspect omniscience? When they train in order to become detached from individual enlightenment, do they train in all-aspect omniscience? When they train in order that individual enlightenment may cease, do they train in all-aspect omniscience? And when they train in order that individual enlightenment may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate the knowledge of the aspects of the path, do they train in all-aspect omniscience? When they train in order to become detached from the knowledge of the aspects of the path, do they train in all-aspect omniscience? When they train in order that the knowledge of the aspects of the path may cease, do they train in all-aspect omniscience? And when they train in order that the knowledge of the aspects of the path may not arise, do they train in all-aspect omniscience?
“ ‘When they train to terminate all-aspect omniscience, do they train in all-aspect omniscience? When they train in order to become detached from all-aspect omniscience, do they train in all-aspect omniscience? When they train in order that all-aspect omniscience may cease, do they train in all-aspect omniscience? And when they train in order that all-aspect omniscience may not arise, do they train in all-aspect omniscience?’ no, they do not!
“Subhūti, do you think that the real nature of physical forms is terminated, or is abandoned, or arises, or ceases;1044 that the real nature of feelings is terminated, or is abandoned, or arises, or ceases; that the real nature of perceptions is terminated, or is abandoned, or arises, or ceases; that the real nature of formative predispositions is terminated, or is abandoned, or arises, or ceases; or that the real nature of consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of the eyes is terminated, or is abandoned, or arises, or ceases; that the real nature of the ears is terminated, or is abandoned, or arises, or ceases; that the real nature of the nose is terminated, or is abandoned, or arises, or ceases; that the real nature of the tongue is terminated, or is abandoned, or arises, or ceases; that the real nature of the body is terminated, or is abandoned, or arises, or ceases; or that the real nature of the mental faculty is terminated, or is abandoned, or arises, or ceases; that the real nature of sights is terminated, or is abandoned, or arises, or ceases; that the real nature of sounds is terminated, or is abandoned, or arises, or ceases; that the real nature of odors is terminated, or is abandoned, or arises, or ceases; that the real nature of tastes is terminated, or is abandoned, or arises, or ceases; that the real nature of tangibles is terminated, or is abandoned, or arises, or ceases; or that the real nature of mental phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of visual consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of auditory consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of olfactory consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of gustatory consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of tactile consciousness is terminated, or is abandoned, or arises, or ceases; or that the real nature of mental consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of visually compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of aurally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of nasally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of lingually compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of corporeally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; or that the real nature of mentally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of feelings conditioned by visually compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of feelings conditioned by aurally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of feelings conditioned by nasally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of feelings conditioned by lingually compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of feelings conditioned by corporeally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; or that the real nature of feelings conditioned by mentally compounded sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of the earth element is terminated, or is abandoned, or arises, or ceases; that the real nature of the water element is terminated, or is abandoned, or arises, or ceases; that the real nature of the fire element is terminated, or is abandoned, or arises, or ceases; that the real nature of the wind element is terminated, or is abandoned, or arises, or ceases; that the real nature of the space element is terminated, or is abandoned, or arises, or ceases; or that the real nature of the consciousness element is terminated, or is abandoned, or arises, or ceases; that the real nature of ignorance is terminated, or is abandoned, or arises, or ceases; that the real nature of formative predispositions is terminated, or is abandoned, or arises, or ceases; that the real nature of consciousness is terminated, or is abandoned, or arises, or ceases; that the real nature of name and form is terminated, or is abandoned, or arises, or ceases; that the real nature of the six sense fields is terminated, or is abandoned, or arises, or ceases; that the real nature of sensory contact is terminated, or is abandoned, or arises, or ceases; that the real nature of sensation is terminated, or is abandoned, or arises, or ceases; that the real nature of craving is terminated, or is abandoned, or arises, or ceases; that the real nature of grasping is terminated, or is abandoned, or arises, or ceases; that the real nature of the rebirth process is terminated, or is abandoned, or arises, or ceases; that the real nature of birth is terminated, or is abandoned, or arises, or ceases; or that the real nature of aging and death is terminated, or is abandoned, or arises, or ceases; that the real nature of the perfection of generosity is terminated, or is abandoned, or arises, or ceases; that the real nature of the perfection of ethical discipline is terminated, or is abandoned, or arises, or ceases; that the real nature of the perfection of tolerance is terminated, or is abandoned, or arises, or ceases; that the real nature of the perfection of perseverance is terminated, or is abandoned, or arises, or ceases; that the real nature of the perfection of meditative concentration is terminated, or is abandoned, or arises, or ceases; or that the real nature of the perfection of wisdom is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of internal phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of external phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of external and internal phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of emptiness is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of great extent is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of ultimate reality is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of conditioned phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of unconditioned phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of the unlimited is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of that which has neither beginning nor end is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of nonexclusion is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of inherent nature is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of all phenomena is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of intrinsic defining characteristics is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of that which cannot be apprehended is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of nonentities is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness of essential nature is terminated, or is abandoned, or arises, or ceases; or that the real nature of the emptiness of an essential nature of nonentities is terminated, or is abandoned, or arises, or ceases; that the real nature of the four applications of mindfulness is terminated, or is abandoned, or arises, or ceases; that the real nature of the four correct exertions is terminated, or is abandoned, or arises, or ceases; that the real nature of the four supports for miraculous ability is terminated, or is abandoned, or arises, or ceases; that the real nature of the five faculties is terminated, or is abandoned, or arises, or ceases; that the real nature of the five powers is terminated, or is abandoned, or arises, or ceases; that the real nature of the seven branches of enlightenment is terminated, or is abandoned, or arises, or ceases; or that the real nature of the noble eightfold path is terminated, or is abandoned, or arises, or ceases; that the real nature of the four truths of the noble ones is terminated, or is abandoned, or arises, or ceases; that the real nature of the four meditative concentrations is terminated, or is abandoned, or arises, or ceases; that the real nature of the four immeasurable attitudes is terminated, or is abandoned, or arises, or ceases; that the real nature of the four formless absorptions is terminated, or is abandoned, or arises, or ceases; that the real nature of the eight liberations is terminated, or is abandoned, or arises, or ceases; that the real nature of the nine serial steps of meditative absorption is terminated, or is abandoned, or arises, or ceases; that the real nature of the emptiness, signlessness, and wishlessness gateways to liberation is terminated, or is abandoned, or arises, or ceases; that the real nature of the extrasensory powers is terminated, or is abandoned, or arises, or ceases; that the real nature of the meditative stabilities is terminated, or is abandoned, or arises, or ceases; that the real nature of the dhāraṇī gateways is terminated, or is abandoned, or arises, or ceases; that the real nature of the ten powers of the tathāgatas is terminated, or is abandoned, or arises, or ceases; that the real nature of the four fearlessnesses is terminated, or is abandoned, or arises, or ceases; that the real nature of the four kinds of exact knowledge is terminated, or is abandoned, or arises, or ceases; that the real nature of great compassion is terminated, or is abandoned, or arises, or ceases; or that the real nature of the eighteen distinct qualities of the buddhas is terminated, or is abandoned, or arises, or ceases; or that the real nature of the fruit of having entered the stream is terminated, or is abandoned, or arises, or ceases; that the real nature of the fruit of once-returner is terminated, or is abandoned, or arises, or ceases; that the real nature of the fruit of non-returner is terminated, or is abandoned, or arises, or ceases; that the real nature of arhatship is terminated, or is abandoned, or arises, or ceases; that the real nature of individual enlightenment is terminated, or is abandoned, or arises, or ceases; that the real nature of the knowledge of the aspects of the path is terminated, or is abandoned, or arises, or ceases; or that the real nature of all-aspect omniscience is terminated, or is abandoned, or arises, or ceases?”
“No, it does not, Blessed One. No, it does not, Sugata,” replied Subhūti.
“Subhūti,” continued the Blessed One, “those bodhisattva great beings who train accordingly train in the real nature and train in all-aspect omniscience. The real nature is not terminated or abandoned; it does not arise or cease. Subhūti, those bodhisattva great beings who train accordingly train in the real nature and train in all-aspect omniscience. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of generosity. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of ethical discipline. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of tolerance. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of perseverance. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of meditative concentration. Subhūti, those bodhisattva great beings who train accordingly train in the perfection of wisdom. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of internal phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of external phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of external and internal phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of emptiness. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of great extent. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of ultimate reality. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of conditioned phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of unconditioned phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of the unlimited. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of that which has neither beginning nor end. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of nonexclusion. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of inherent nature. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of all phenomena. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of intrinsic defining characteristics. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of that which cannot be apprehended. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of nonentities. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of essential nature. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness of an essential nature of nonentities. Subhūti, those bodhisattva great beings who train accordingly train in the four applications of mindfulness. Subhūti, those bodhisattva great beings who train accordingly train in the four correct exertions. Subhūti, those bodhisattva great beings who train accordingly train in the four supports for miraculous ability. Subhūti, those bodhisattva great beings who train accordingly train in the five faculties. Subhūti, those bodhisattva great beings who train accordingly train in the five powers. Subhūti, those bodhisattva great beings who train accordingly train in the seven branches of enlightenment. Subhūti, those bodhisattva great beings who train accordingly train in the noble eightfold path. Subhūti, those bodhisattva great beings who train accordingly train in the four truths of the noble ones. Subhūti, those bodhisattva great beings who train accordingly train in the four meditative concentrations. Subhūti, those bodhisattva great beings who train accordingly train in the four immeasurable attitudes. Subhūti, those bodhisattva great beings who train accordingly train in the four formless absorptions. Subhūti, those bodhisattva great beings who train accordingly train in the eight liberations. Subhūti, those bodhisattva great beings who train accordingly train in the nine serial steps of meditative absorption. Subhūti, those bodhisattva great beings who train accordingly train in the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, those bodhisattva great beings who train accordingly train in the extrasensory powers. Subhūti, those bodhisattva great beings who train accordingly train in the meditative stabilities. Subhūti, those bodhisattva great beings who train accordingly train in the dhāraṇī gateways. Subhūti, those bodhisattva great beings who train accordingly train in the ten powers of the tathāgatas. Subhūti, those bodhisattva great beings who train accordingly train in the four fearlessnesses. Subhūti, those bodhisattva great beings who train accordingly train in the four kinds of exact knowledge. Subhūti, those bodhisattva great beings who train accordingly train in great compassion. Subhūti, those bodhisattva great beings who train accordingly train in the eighteen distinct qualities of the buddhas. Subhūti, those bodhisattva great beings who train accordingly train in the fruit of having entered the stream. Subhūti, those bodhisattva great beings who train accordingly train in the fruit of once-returner. Subhūti, those bodhisattva great beings who train accordingly train in the fruit of non-returner. Subhūti, those bodhisattva great beings who train accordingly train in arhatship. Subhūti, those bodhisattva great beings who train accordingly train in individual enlightenment. Subhūti, those bodhisattva great beings who train accordingly train in the knowledge of the aspects of the path. Subhūti, those bodhisattva great beings who train accordingly train in all-aspect omniscience.
“Subhūti, bodhisattva great beings who train accordingly attain the perfection of all trainings. Subhūti, bodhisattva great beings who train accordingly cannot be defeated by Māra, or the gods belonging to the māra class. Subhūti, bodhisattva great beings who train accordingly swiftly attain the level of those who are irreversible. Subhūti, bodhisattva great beings who train accordingly experience the perceptual range1045 of their own father, the Tathāgata. Subhūti, bodhisattva great beings who train accordingly train in the Dharma that is their protector. Subhūti, bodhisattva great beings who train accordingly train in great loving kindness. Subhūti, bodhisattva great beings who train accordingly train in great compassion. Subhūti, bodhisattva great beings who train accordingly train in order to refine a buddhafield. Subhūti, bodhisattva great beings who train accordingly train in order to bring beings to maturity. Subhūti, bodhisattva great beings who train accordingly train in order to turn the wheel of the Dharma three times in twelve ways.1046 Subhūti, bodhisattva great beings who train accordingly train with the thought, ‘I will bring all beings to maturity.’ Subhūti, bodhisattva great beings who train accordingly train in order to ensure that the lineage of the tathāgatas will not be interrupted. Subhūti, bodhisattva great beings who train accordingly train with the thought, ‘I will open the door to immortality.’ Subhūti, bodhisattva great beings who train accordingly train with the thought, ‘I will reveal the realm of the unconditioned.’
“Subhūti, inferior beings cannot train in this vast training. The bodhisattva great beings who do train in this training wish to extricate all beings from saṃsāra. Subhūti, bodhisattva great beings who train accordingly will not be born in the hells, will not be born in the animal realm, will not be born in the world of Yama, will not be born in a remote border area, will not be born in an area with precipitous gorges, will not be born in a family of refuse scavengers or outcastes, will not be blind in one eye, will not be hunchbacked, will not be crippled, will not have a deformed limb, will not be deaf, will not be armless, will not be without a sense faculty, and will have intact sense faculties that are not deficient sense faculties. They will not kill, will not steal, will abstain from sexual misconduct, will not tell falsehoods, will not slander, will not verbally abuse, will not chatter irresponsibly, will not covet, will not bear malice, and will not hold wrong views. They will not sustain themselves through wrong livelihood, will not conform to the unreal, will not have poor ethical discipline, and will not embrace poor ethical discipline.
“Subhūti, bodhisattva great beings who train accordingly will not be born among the long-lived gods. If you ask why, it is because they are endowed with skill in means; such bodhisattva great beings possess the skill in means through which they will not be born among the long-lived gods. If you ask what the skillful means are, they are revealed in this very perfection of wisdom. Bodhisattva great beings who possess these skillful means become absorbed in the meditative concentrations, become absorbed in the immeasurable attitudes, and also become absorbed in the formless absorptions, but still they do not take rebirth under the power of these meditative concentrations, immeasurable attitudes, and formless absorptions.
“Subhūti, bodhisattva great beings who train accordingly purify the stain of the attentions1047 of the levels of the śrāvakas and pratyekabuddhas and acquire the purified power of all the attributes of the buddhas.”
Subhūti asked, “Blessed Lord, inasmuch as all phenomena are naturally pure, of which attributes do bodhisattva great beings acquire that purity?”
“It is so, Subhūti, it is so,” replied the Blessed One. “It is just as you have said. Subhūti, all phenomena are naturally pure. Subhūti, inasmuch as all phenomena are naturally pure, when bodhisattva great beings practice the perfection of wisdom while not being disheartened and not being intimidated, Subhūti, that is the perfection of wisdom.
“Since all foolish ordinary people do not know and do not see this reality of phenomena, for the sake of these beings bodhisattva great beings practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the four applications of mindfulness, practice the four correct exertions, practice the four supports for miraculous ability, practice the five faculties, practice five the powers, practice the seven branches of enlightenment, and practice the noble eightfold path; practice the four truths of the noble ones, practice the four meditative concentrations, practice the four immeasurable attitudes, practice the four formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways; practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas; and practice the fruit of having entered the stream, practice the fruit of once-returner, practice the fruit of non-returner, practice arhatship, practice individual enlightenment, practice the knowledge of the aspects of the path, and practice all-aspect omniscience.
“Subhūti, bodhisattva great beings who practice accordingly acquire all the attributes, powers, and fearlessnesses,1048 and do not fall to level of the śrāvakas or the level of the pratyekabuddhas. Subhūti, bodhisattva great beings who practice accordingly go beyond all beings’ wavering minds and conduct.
“To illustrate, Subhūti, just as there are few places on earth where the gold of the Jambu River is found, in the same way, Subhūti, those beings who train in this training of the perfection of wisdom are few. There are many more beings than them who dwell on the level of the śrāvakas or the level of the pratyekabuddhas. To illustrate further, Subhūti, the type of beings who have undertaken and remained at the work to become a wheel-turning emperor are few, while the type of beings who have undertaken and remained at the work to become a regional king are many more. In the same way, Subhūti, the type of beings who have entered upon this path that leads to all-aspect omniscience are few, whereas the type of beings who dwell on the level of the śrāvakas or the level of the pratyekabuddhas are many more than them. Subhūti, the type of bodhisattva great beings who work hard at true reality are far fewer than those bodhisattva great beings who have set out for unsurpassed, perfect, complete enlightenment. There are even more beings who dwell on the level of the śrāvakas or the level of the pratyekabuddhas than them. Subhūti, those who tread on the level of those who are reversible1049 are many more than the children of good families in the vehicle of the bodhisattvas practicing this profound perfection of wisdom who tread, without hesitation, on the level of those who are irreversible. Therefore, Subhūti, bodhisattva great beings who wish to attain the level of those who are irreversible and who wish to enter into the level of those who are irreversible should train in just this profound perfection of wisdom.
“Moreover, Subhūti, when bodhisattva great beings practice this profound perfection of wisdom, thoughts associated with miserliness do not arise. Thoughts associated with poor ethical discipline do not arise. Thoughts associated with agitation do not arise. Thoughts associated with indolence do not arise. Thoughts associated with distraction do not arise. Thoughts associated with intellectual stupidity do not arise. Thoughts associated with desire do not arise. Thoughts associated with hatred do not arise. Thoughts associated with delusion do not arise. Thoughts associated with obstinacy1050 do not arise.
“Thoughts associated with physical forms do not arise, thoughts associated with feelings do not arise, thoughts associated with perceptions do not arise, thoughts associated with formative predispositions do not arise, and thoughts associated with consciousness do not arise. Thoughts associated with the eyes do not arise, thoughts associated with the ears do not arise, thoughts associated with the nose do not arise, thoughts associated with the tongue do not arise, thoughts associated with the body do not arise, and thoughts associated with the mental faculty do not arise. Thoughts associated with sights do not arise, thoughts associated with sounds do not arise, thoughts associated with odors do not arise, thoughts associated with tastes do not arise, thoughts associated with tangibles do not arise, and thoughts associated with mental phenomena do not arise. Thoughts associated with visual consciousness do not arise, thoughts associated with auditory consciousness do not arise, thoughts associated with olfactory consciousness do not arise, thoughts associated with gustatory consciousness do not arise, thoughts associated with tactile consciousness do not arise, and thoughts associated with mental consciousness do not arise. Thoughts associated with visually compounded sensory contact do not arise, thoughts associated with aurally compounded sensory contact do not arise, thoughts associated with nasally compounded sensory contact do not arise, thoughts associated with lingually compounded sensory contact do not arise, thoughts associated with corporeally compounded sensory contact do not arise, and thoughts associated with mentally compounded sensory contact do not arise. Thoughts associated with feelings conditioned by visually compounded sensory contact do not arise, thoughts associated with feelings conditioned by aurally compounded sensory contact do not arise, thoughts associated with feelings conditioned by nasally compounded sensory contact do not arise, thoughts associated with feelings conditioned by lingually compounded sensory contact do not arise, thoughts associated with feelings conditioned by corporeally compounded sensory contact do not arise, and thoughts associated with feelings conditioned by mentally compounded sensory contact do not arise.
“Thoughts associated with the earth element do not arise, thoughts associated with the water element do not arise, thoughts associated with the fire element do not arise, thoughts associated with the wind element do not arise, thoughts associated with the space element do not arise, and thoughts associated with the consciousness element do not arise.
“Thoughts associated with ignorance do not arise, thoughts associated with formative predispositions do not arise, thoughts associated with consciousness do not arise, thoughts associated with name and form do not arise, thoughts associated with the six sense fields do not arise, thoughts associated with sensory contact do not arise, thoughts associated with sensation do not arise, thoughts associated with craving do not arise, thoughts associated with grasping do not arise, thoughts associated with the rebirth process do not arise, thoughts associated with birth do not arise, and thoughts associated with aging and death do not arise.
“Thoughts associated with the perfection of generosity do not arise, thoughts associated with the perfection of ethical discipline do not arise, thoughts associated with the perfection of tolerance do not arise, thoughts associated with the perfection of perseverance do not arise, thoughts associated with the perfection of meditative concentration do not arise, and thoughts associated with the perfection of wisdom do not arise.
“Thoughts associated with the emptiness of internal phenomena do not arise, thoughts associated with the emptiness of external phenomena do not arise, thoughts associated with the emptiness of external and internal phenomena do not arise, thoughts associated with the emptiness of emptiness do not arise, thoughts associated with the emptiness of great extent do not arise, thoughts associated with the emptiness of ultimate reality do not arise, thoughts associated with the emptiness of conditioned phenomena do not arise, thoughts associated with the emptiness of unconditioned phenomena do not arise, thoughts associated with the emptiness of the unlimited do not arise, thoughts associated with the emptiness of that which has neither beginning nor end do not arise, thoughts associated with the emptiness of nonexclusion do not arise, thoughts associated with the emptiness of inherent nature do not arise, thoughts associated with the emptiness of all phenomena do not arise, thoughts associated with the emptiness of intrinsic defining characteristics do not arise, thoughts associated with the emptiness of that which cannot be apprehended do not arise, thoughts associated with the emptiness of nonentities do not arise, thoughts associated with the emptiness of essential nature do not arise, and thoughts associated with the emptiness of an essential nature of nonentities do not arise.
“Thoughts associated with the applications of mindfulness do not arise, thoughts associated with the correct exertions do not arise, thoughts associated with the supports for miraculous ability do not arise, thoughts associated with the faculties do not arise, thoughts associated with the powers do not arise, thoughts associated with the branches of enlightenment do not arise, and thoughts associated with the path do not arise.
“Thoughts associated with the truths of the noble ones do not arise, thoughts associated with the meditative concentrations do not arise, thoughts associated with the immeasurable attitudes do not arise, thoughts associated with the formless absorptions do not arise, thoughts associated with the liberations do not arise, thoughts associated with the serial steps of meditative absorption do not arise, thoughts associated with the emptiness, signlessness, and wishlessness gateways to liberation do not arise, thoughts associated with the extrasensory powers do not arise, thoughts associated with the meditative stabilities do not arise, and thoughts associated with the dhāraṇī gateways do not arise.
“Thoughts associated with the powers of the tathāgatas do not arise, thoughts associated with the fearlessnesses do not arise, thoughts associated with the kinds of exact knowledge do not arise, thoughts associated with great loving kindness do not arise, thoughts associated with great compassion do not arise, and thoughts associated with the distinct qualities of the buddhas do not arise.
“Thoughts associated with the fruit of having entered the stream do not arise, thoughts associated with the fruit of once-returner do not arise, thoughts associated with the fruit of non-returner do not arise, thoughts associated with arhatship do not arise, thoughts associated with individual enlightenment do not arise, thoughts associated with the knowledge of the aspects of the path do not arise, and thoughts associated with all-aspect omniscience do not arise.
“If you ask why, Subhūti, it is because when bodhisattva great beings practice this profound perfection of wisdom, they do not apprehend any phenomenon at all. Since they do not apprehend anything, they do not set their minds on any phenomenon at all.
“So it is, Subhūti, that bodhisattva great beings who train in this profound perfection of wisdom thoroughly grasp all the perfections, procure all the perfections, and practice all the perfections in harmony. If you ask why, Subhūti, it is because all the perfections are subsumed in this profound perfection of wisdom.
“To illustrate, Subhūti, just as the sixty-two sorts of view are subsumed in the view about perishable composites, in the same way, Subhūti, all the perfections are subsumed in this profound perfection of wisdom. To illustrate further, Subhūti, just as when the faculty of the life force has ceased at the time of a person’s death, all the sense faculties cease, in the same way, Subhūti, all the perfections are subsumed in the bodhisattva great beings’ practice of this profound perfection of wisdom. Therefore, Subhūti, bodhisattva great beings who wish to go to the other side of all the perfections should train in this profound perfection of wisdom. Subhūti, bodhisattva great beings who train in this profound perfection of wisdom train in the foremost state of all beings.
“Subhūti, do you think that the beings, as many as there are, in this billionfold world system are many?”
“They are many, Blessed Lord. They are many, Sugata,” replied Subhūti. “Blessed Lord, if the beings of Jambudvīpa are indeed many, what need one say about the beings in this billionfold world system.”
“Subhūti,” continued the Blessed One, “if all the beings in this billionfold world system, as many as there are, were simultaneously to acquire a human body and were to fully awaken to unsurpassed, perfect, complete enlightenment, and if a bodhisattva were, for the duration of their life, without interruption to wait on each of all those tathāgatas with the basic necessities of robes, alms, bedding, and medications owing to ill health, do you think, Subhūti, that the merit of that bodhisattva great being 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 those sons or daughters of good families who take up, uphold, recite, chant out loud by heart, and focus their attention correctly on this profound perfection of wisdom, and work hard at true reality, will increase even more. If you ask why, Subhūti, it is because the perfection of wisdom of bodhisattva great beings has such a great benefit—the establishment of unsurpassed, perfect, complete enlightenment.
“Therefore, Subhūti, bodhisattva great beings who wish to become unsurpassed among all beings, who wish to become a protector to all beings without a protector, who wish to become a refuge to those without a refuge, who wish to become a sanctuary for those without a sanctuary, who wish to become eyes for the blind, who wish to become a lamp for those shrouded in darkness, who wish to attain the state of a buddha, who wish to comprehend the range of the buddhas, who wish to play the game of the buddhas,1051 who wish to roar the lion’s roar of the buddhas, who wish to beat the great drum of the buddhas, who wish to blow the conch of the buddhas, and who wish to engage in the conversation1052 of the buddhas should train in this profound perfection of wisdom. Subhūti, among those excellences that are to be attained, there are none at all that bodhisattva great beings who train in the perfection of wisdom will not attain.”
“Blessed Lord, should they also attain the excellence of the śrāvakas, or should they also attain the excellence of the pratyekabuddhas?” asked Subhūti.
“Subhūti,” replied the Blessed One, “they should indeed attain the excellence of the śrāvakas and they should indeed attain the excellence of the pratyekabuddhas, but they should not dwell and should not stay there. They should see them with knowledge and seeing, should transcend them, and should enter a bodhisattva’s full maturity.
“Subhūti, bodhisattva great beings who train in this manner will approach all-aspect omniscience and will fully awaken to unsurpassed, perfect, complete enlightenment.
“Subhūti, in the world with its gods, humans, and asuras, bodhisattva great beings who train in this manner become worthy recipients of donations, and bodhisattva great beings who train in this manner, Subhūti, proceed to outshine all those śrāvakas and pratyekabuddhas, as many as there are, who are the other worthy recipients of donations apart from them. They approach all-aspect omniscience. Subhūti, bodhisattva great beings who train in this manner do not forsake the perfection of wisdom, practice the perfection of wisdom, and are not separated from the perfection of wisdom. Subhūti, one should know that bodhisattva great beings who practice this profound perfection of wisdom in this manner possess the attribute of not being deprived of all-aspect omniscience. They give the levels of the śrāvakas and pratyekabuddhas a wide berth, and approach unsurpassed, perfect, complete enlightenment.