The Perfection of Wisdom in One Hundred Thousand Lines

Then Śakra, mighty lord of the gods, thought, “Here, if bodhisattva great beings outshine all beings while practicing the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; while practicing the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; while practicing 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; and while practicing 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, the dhāraṇī gateways, 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, what need one say when they have fully awakened to unsurpassed, perfect, complete enlightenment?

“If those beings whose minds are gravitating toward all-aspect omniscience also reap an excellent profit and live an excellent life, what need one say when they have set their minds on unsurpassed, perfect, complete enlightenment? Those beings who have set their minds on unsurpassed, perfect, complete enlightenment and listen to this perfection of wisdom are attractive to all.”

Then Śakra, mighty lord of the gods, took many mandārava flowers, and, going into the presence of the Blessed One, sprinkled, scattered, and showered down the mandārava flowers upon the tathāgata, arhat, perfectly complete Buddha, saying, “By this root of virtue may those individuals in the vehicle of the bodhisattvas who focus intently on unsurpassed, perfect, complete enlightenment perfect the attributes of the buddhas. May all the attributes of their all-aspect omniscience become perfect. May all the attributes that naturally arise become perfect and may all the attributes that are free from contaminants become perfect. Blessed Lord, I do not set my mind in the slightest on bodhisattva great beings turning back and becoming śrāvakas or pratyekabuddhas, but rather on their generating a resolute belief in unsurpassed, perfect, complete enlightenment and again and again rightly aspiring for unsurpassed, perfect, complete enlightenment, and on their seeing the many sufferings of saṃsāra, and wanting the benefit, wanting the cure, wanting the happiness, and wanting the security of the whole world, with its gods, humans, and asuras. Bodhisattva great beings who have such minds set on enlightenment think, ‘Why would we not, having crossed beyond, save those beings who have not yet crossed beyond? Why would we not, once we have been liberated, liberate those beings who have not yet been liberated? Why would we not, once we have sighed with relief, give relief to those beings who have not yet sighed with relief? Why would we not, once we have attained final nirvāṇa, bring to final nirvāṇa those beings who have not attained final nirvāṇa?’

“Blessed Lord, how much does the merit of sons or daughters of good families increase when they rejoice in those minds set on enlightenment of bodhisattva great beings who have newly set out in the vehicle in that manner, when they rejoice in those minds set on enlightenment of bodhisattva great beings who have been practicing for a long time, when they rejoice in those minds set on enlightenment of bodhisattva great beings who are irreversible, and when they rejoice in those minds set on enlightenment of bodhisattva great beings who are bound by a single birth?”

Śakra, mighty lord of the gods, having asked this, the Blessed One said to him, “Kauśika, it might even be possible to take the measure of this world system with its four continents in measurements of the tip of a hair, but the merits of those who set their minds on enlightenment while they are rejoicing are immeasurable. Kauśika, it might even be possible to take the measure of this thousandfold world system in measurements of the tip of a hair, but the merits of those who set their minds on enlightenment while they are rejoicing are immeasurable. Kauśika, it might even be possible to take the measure of this millionfold world system in measurements of the tip of a hair, but the merits of those who set their minds on enlightenment while they are rejoicing are immeasurable. Kauśika, it might even be possible to take the measure of this billionfold world system in measurements of the tip of a hair, but the merits of those who set their minds on enlightenment while they are rejoicing are immeasurable. Kauśika, it might even be possible to take the measure of the masses of water, as many as there are, in the oceans of this billionfold world system, measuring it by lifting it out drop by drop with the tip of a filament that is one hundredth of the width of a strand of hair, but you cannot measure the merits of those who set their minds on enlightenment while they are rejoicing.”

The Blessed One having said this, Śakra, mighty lord of the gods, said to him, “Blessed Lord, beings who do not rejoice in those who have set their mind on enlightenment are sustained by the power of Māra. Blessed Lord, beings who do not rejoice in those who have set their mind on enlightenment are on the side of Māra. Blessed Lord, beings who do not rejoice in those who have set their mind on enlightenment have been reborn here after dying in the domain of Māra. If you ask why, Blessed Lord, it is because beings who have achieved this setting of the mind on enlightenment, dedicating it to unsurpassed, perfect, complete enlightenment, destroy the domain of Māra. They should rejoice in the minds of those who have set their minds on unsurpassed, perfect, complete enlightenment. They should rejoice in those who do not forsake the Buddha, do not forsake the Dharma, and not forsake the Saṅgha, who have set their mind on enlightenment. Having rejoiced, they should dedicate that to unsurpassed, perfect, complete enlightenment, and they should dedicate it in such a way that there is no notion of duality and no notion of nonduality.”

“It is so, Kauśika, it is so,” replied the Blessed One. “It is just as you have said. Kauśika, those who rejoice in those who have set their mind on enlightenment will swiftly come to please the tathāgatas, arhats, perfectly complete buddhas, and having once pleased them they will not become displeasing to them. Those endowed in that manner with the roots of virtue from setting the mind connected with rejoicing on enlightenment will be honored, venerated, respected, and worshiped, wherever they are born. They will never again perceive unpleasant sights. They will never hear unpleasant sounds. They will never smell unpleasant odors. They will never taste unpleasant tastes. They will never touch unpleasant tangible objects. They will never be conscious of unpleasant mental phenomena. They will never be without the buddhas, will proceed from buddhafield to buddhafield, and will devote themselves to the lord buddhas and develop the roots of virtue.

“If you ask why, Kauśika, it is because those sons or daughters of good families have rejoiced in the roots of virtue of immeasurable, incalculable, and boundless bodhisattva great beings who have newly set out in the vehicle, who have been practicing for a long time, who are irreversible, and who are bound by a single birth. Enhanced by those roots of virtue, having approached unsurpassed, perfect, complete enlightenment, they will fully awaken to unsurpassed, perfect, complete enlightenment and bring immeasurable, incalculable, and boundless beings to final nirvāṇa.

“For that reason, too, Kauśika, those sons or daughters of good families should rejoice, by all means, free of the mind and free of anything else other than the mind, in the roots of virtue of bodhisattva great beings who have newly set out in the vehicle, and dedicate that to unsurpassed, perfect, complete enlightenment. They should rejoice, free of the mind and free of anything else other than the mind, in the roots of virtue of bodhisattva great beings who have been practicing for a long time, who are irreversible, and who are bound by a single birth, and dedicate that to unsurpassed, perfect, complete enlightenment.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how does the illusion-like mind fully awaken to unsurpassed, perfect, complete enlightenment?”

“Subhūti, do you think that you can observe the illusion-like mind?” asked the Blessed One in return.

“No, I do not, Blessed Lord,” said Subhūti. “Blessed Lord, I do not even observe illusion, nor indeed do I observe the illusion-like mind.”

“Subhūti,” continued the Blessed One, “if you cannot even perceive illusion or the illusion-like mind, do you think that you can observe that mind that would fully awaken to unsurpassed, perfect, complete enlightenment?”

“No, Blessed Lord,” replied Subhūti.

“Subhūti,” continued the Blessed One, “do you think that you can observe any phenomenon other than illusion or illusion-like mind that is a phenomenon that would fully awaken to unsurpassed, perfect, complete enlightenment?”

“No, Blessed Lord,” replied Subhūti, “I do not observe any phenomenon other than illusion or the illusion-like mind that is a phenomenon that would fully awaken to unsurpassed, perfect, complete enlightenment. Blessed Lord, since I thus do not observe any other phenomenon, what existent or nonexistent phenomenon should I disclose? Any phenomenon that is absolutely void is neither existent nor nonexistent. Any phenomenon that is absolutely void will not fully awaken to unsurpassed, perfect, complete enlightenment. Indeed, any phenomenon that is nonexistent will not fully awaken to unsurpassed, perfect, complete enlightenment.

“If you ask why, Blessed Lord, it is because all phenomena that might be defiled or might be purified are nonexistent, thoroughly nonexistent.

“If you ask why, Blessed Lord, it is because the perfection of wisdom is absolutely void, the perfection of meditative concentration is absolutely void, the perfection of perseverance is absolutely void, the perfection of tolerance is absolutely void, the perfection of ethical discipline is absolutely void, and the perfection of generosity is absolutely void. The emptiness of internal phenomena is absolutely void, the emptiness of external phenomena is absolutely void, the emptiness of external and internal phenomena is absolutely void, the emptiness of emptiness is absolutely void, the emptiness of great extent is absolutely void, the emptiness of ultimate reality is absolutely void, the emptiness of conditioned phenomena is absolutely void, the emptiness of unconditioned phenomena is absolutely void, the emptiness of the unlimited is absolutely void, the emptiness of that which has neither beginning nor end is absolutely void, the emptiness of nonexclusion is absolutely void, the emptiness of inherent nature is absolutely void, the emptiness of all phenomena is absolutely void, the emptiness of intrinsic defining characteristics is absolutely void, the emptiness of that which cannot be apprehended is absolutely void, the emptiness of nonentities is absolutely void, the emptiness of essential nature is absolutely void, and the emptiness of an essential nature of nonentities is absolutely void. The applications of mindfulness are absolutely void, the correct exertions are absolutely void, the supports for miraculous ability are absolutely void, the faculties are absolutely void, the powers are absolutely void, the branches of enlightenment are absolutely void, and the noble eightfold path is absolutely void. The truths of the noble ones are absolutely void, the meditative concentrations are absolutely void, the immeasurable attitudes are absolutely void, the formless absorptions are absolutely void, the liberations are absolutely void, the serial steps of meditative absorption are absolutely void, the emptiness, signlessness, and wishlessness gateways to liberation are absolutely void, the extrasensory powers are absolutely void, the meditative stabilities are absolutely void, and the dhāraṇī gateways are absolutely void. The ten powers of the tathāgatas are absolutely void, the four fearlessnesses are absolutely void, the four kinds of exact knowledge are absolutely void, loving kindness is absolutely void, great compassion is absolutely void, and the eighteen distinct qualities of the buddhas are absolutely void. The fruit of having entered the stream is absolutely void, the fruit of once-returner is absolutely void, the fruit of non-returner is absolutely void, arhatship is absolutely void, individual enlightenment is absolutely void, the knowledge of the aspects of the path is absolutely void, and all-aspect omniscience is absolutely void.

“That phenomenon that is absolutely void is not to be cultivated and is not not to be cultivated. The perfection of wisdom is absolutely void, so it does not establish any phenomenon. Since the perfection of wisdom is absolutely void, how will bodhisattva great beings fully awaken to unsurpassed, perfect, complete enlightenment, dependent on the perfection of wisdom? Since unsurpassed, perfect, complete enlightenment, too, is absolutely void, how will a void attain buddhahood through a void?”

“Excellent, excellent, Subhūti,” said the Blessed One. “It is so, Subhūti, it is so! Subhūti, the perfection of wisdom is absolutely void, the perfection of meditative concentration is absolutely void, the perfection of perseverance is absolutely void, the perfection of tolerance is absolutely void, the perfection of ethical discipline is absolutely void, and the perfection of generosity is absolutely void. The emptiness of internal phenomena is absolutely void, the emptiness of external phenomena is absolutely void, the emptiness of external and internal phenomena is absolutely void, the emptiness of emptiness is absolutely void, the emptiness of great extent is absolutely void, the emptiness of ultimate reality is absolutely void, the emptiness of conditioned phenomena is absolutely void, the emptiness of unconditioned phenomena is absolutely void, the emptiness of the unlimited is absolutely void, the emptiness of that which has neither beginning nor end is absolutely void, the emptiness of nonexclusion is absolutely void, the emptiness of inherent nature is absolutely void, the emptiness of all phenomena is absolutely void, the emptiness of intrinsic defining characteristics is absolutely void, the emptiness of that which cannot be apprehended is absolutely void, the emptiness of nonentities is absolutely void, the emptiness of essential nature is absolutely void, and the emptiness of an essential nature of nonentities is absolutely void. The applications of mindfulness are absolutely void, the correct exertions are absolutely void, the supports for miraculous ability are absolutely void, the faculties are absolutely void, the powers are absolutely void, the branches of enlightenment are absolutely void, and the noble eightfold path is absolutely void. The truths of the noble ones are absolutely void, the meditative concentrations are absolutely void, the immeasurable attitudes are absolutely void, the formless absorptions are absolutely void, the liberations are absolutely void, the serial steps of meditative absorption are absolutely void, the emptiness, signlessness, and wishlessness gateways to liberation are absolutely void, the extrasensory powers are absolutely void, the meditative stabilities are absolutely void, and the dhāraṇī gateways are absolutely void. The ten powers of the tathāgatas are absolutely void, the four fearlessnesses are absolutely void, the four kinds of exact knowledge are absolutely void, loving kindness is absolutely void, great compassion is absolutely void, and the eighteen distinct qualities of the buddhas are absolutely void. The fruit of having entered the stream is absolutely void, the fruit of once-returner is absolutely void, the fruit of non-returner is absolutely void, arhatship is absolutely void, individual enlightenment is absolutely void, the knowledge of the aspects of the path is absolutely void, and all-aspect omniscience is absolutely void.

“Subhūti, just as the perfection of wisdom is absolutely void, the perfection of meditative concentration is absolutely void, the perfection of perseverance is absolutely void, the perfection of tolerance is absolutely void, the perfection of ethical discipline is absolutely void, and the perfection of generosity is absolutely void. The emptiness of internal phenomena is absolutely void, the emptiness of external phenomena is absolutely void, the emptiness of external and internal phenomena is absolutely void, the emptiness of emptiness is absolutely void, the emptiness of great extent is absolutely void, the emptiness of ultimate reality is absolutely void, the emptiness of conditioned phenomena is absolutely void, the emptiness of unconditioned phenomena is absolutely void, the emptiness of the unlimited is absolutely void, the emptiness of that which has neither beginning nor end is absolutely void, the emptiness of nonexclusion is absolutely void, the emptiness of inherent nature is absolutely void, the emptiness of all phenomena is absolutely void, the emptiness of intrinsic defining characteristics is absolutely void, the emptiness of that which cannot be apprehended is absolutely void, the emptiness of nonentities is absolutely void, the emptiness of essential nature is absolutely void, and the emptiness of an essential nature of nonentities is absolutely void. The applications of mindfulness are absolutely void, the correct exertions are absolutely void, the supports for miraculous ability are absolutely void, the faculties are absolutely void, the powers are absolutely void, the branches of enlightenment are absolutely void, and the noble eightfold path is absolutely void. The truths of the noble ones are absolutely void, the meditative concentrations are absolutely void, the immeasurable attitudes are absolutely void, the formless absorptions are absolutely void, the liberations are absolutely void, the serial steps of meditative absorption are absolutely void, the emptiness, signlessness, and wishlessness gateways to liberation are absolutely void, the extrasensory powers are absolutely void, the meditative stabilities are absolutely void, and the dhāraṇī gateways are absolutely void. The ten powers of the tathāgatas are absolutely void, the four fearlessnesses are absolutely void, the four kinds of exact knowledge are absolutely void, loving kindness is absolutely void, great compassion is absolutely void, and the eighteen distinct qualities of the buddhas are absolutely void. The fruit of having entered the stream is absolutely void, the fruit of once-returner is absolutely void, the fruit of non-returner is absolutely void, arhatship is absolutely void, individual enlightenment is absolutely void, the knowledge of the aspects of the path is absolutely void, all-aspect omniscience is absolutely void, and, similarly, the attainment of fully awakening to unsurpassed, perfect, complete enlightenment is absolutely void.

“Subhūti, if the perfection of wisdom were not absolutely void, the perfection of meditative concentration were not absolutely void, the perfection of perseverance were not absolutely void, the perfection of tolerance were not absolutely void, the perfection of ethical discipline were not absolutely void, and the perfection of generosity were not absolutely void; the emptiness of internal phenomena were not absolutely void, the emptiness of external phenomena were not absolutely void, the emptiness of external and internal phenomena were not absolutely void, the emptiness of emptiness were not absolutely void, the emptiness of great extent were not absolutely void, the emptiness of ultimate reality were not absolutely void, the emptiness of conditioned phenomena were not absolutely void, the emptiness of unconditioned phenomena were not absolutely void, the emptiness of the unlimited were not absolutely void, the emptiness of that which has neither beginning nor end were not absolutely void, the emptiness of nonexclusion were not absolutely void, the emptiness of inherent nature were not absolutely void, the emptiness of all phenomena were not absolutely void, the emptiness of intrinsic defining characteristics were not absolutely void, the emptiness of that which cannot be apprehended were not absolutely void, the emptiness of nonentities were not absolutely void, the emptiness of essential nature were not absolutely void, and the emptiness of an essential nature of nonentities were not absolutely void; the applications of mindfulness were not absolutely void, the correct exertions were not absolutely void, the supports for miraculous ability were not absolutely void, the faculties were not absolutely void, the powers were not absolutely void, the branches of enlightenment were not absolutely void, and the noble eightfold path were not absolutely void; the truths of the noble ones were not absolutely void, the meditative concentrations were not absolutely void, the immeasurable attitudes were not absolutely void, the formless absorptions were not absolutely void, the liberations were not absolutely void, the serial steps of meditative absorption were not absolutely void, the emptiness, signlessness, and wishlessness gateways to liberation were not absolutely void, the extrasensory powers were not absolutely void, the meditative stabilities were not absolutely void, and the dhāraṇī gateways were not absolutely void; the powers of the tathāgatas were not absolutely void, the fearlessnesses were not absolutely void, the kinds of exact knowledge were not absolutely void, loving kindness were not absolutely void, great compassion were not absolutely void, and the eighteen distinct qualities of the buddhas were not absolutely void; and the fruit of having entered the stream were not absolutely void, the fruit of once-returner were not absolutely void, the fruit of non-returner were not absolutely void, arhatship were not absolutely void, individual enlightenment were not absolutely void, the knowledge of the aspects of the path were not absolutely void, and all-aspect omniscience were not absolutely void, that would not be the perfection of wisdom, that would not be the perfection of meditative concentration, that would not be the perfection of perseverance, that would not be the perfection of tolerance, that would not be the perfection of ethical discipline, and that would not be the perfection of generosity; that would not be the emptiness of internal phenomena, that would not be the emptiness of external phenomena, that would not be the emptiness of external and internal phenomena, that would not be the emptiness of emptiness, that would not be the emptiness of great extent, that would not be the emptiness of ultimate reality, that would not be the emptiness of conditioned phenomena, that would not be the emptiness of unconditioned phenomena, that would not be the emptiness of the unlimited, that would not be the emptiness of that which has neither beginning nor end, that would not be the emptiness of nonexclusion, that would not be the emptiness of inherent nature, that would not be the emptiness of all phenomena, that would not be the emptiness of intrinsic defining characteristics, that would not be the emptiness of that which cannot be apprehended, that would not be the emptiness of nonentities, that would not be the emptiness of essential nature, and that would not be the emptiness of an essential nature of nonentities; that would not be the applications of mindfulness, that would not be the correct exertions, that would not be the supports for miraculous ability, that would not be the faculties, that would not be the powers, that would not be the branches of enlightenment, and that would not be the noble eightfold path; that would not be the truths of the noble ones, that would not be the meditative concentrations, that would not be the immeasurable attitudes, that y would not be the formless absorptions, that would not be the liberations, that would not be the serial steps of meditative absorption, that would not be the emptiness, signlessness, and wishlessness gateways to liberation, that would not be the extrasensory powers, that would not be the meditative stabilities, and that would not be the dhāraṇī gateways; that would not be the ten powers of the tathāgatas, that would not be the four fearlessnesses, that would not be the four kinds of exact knowledge, that would not be great loving kindness, that would not be great compassion, and that would not be the eighteen distinct qualities of the buddhas; and that would not be the fruit of having entered the stream, that would not be the fruit of once-returner, that would not be the fruit of non-returner, that would not be arhatship, that would not be individual enlightenment, that would not be the knowledge of the aspects of the path, and that would not be all-aspect omniscience.

“Therefore, Subhūti, inasmuch as the perfection of wisdom is absolutely void, inasmuch as the perfection of meditative concentration is absolutely void, inasmuch as the perfection of perseverance is absolutely void, inasmuch as the perfection of tolerance is absolutely void, inasmuch as the perfection of ethical discipline is absolutely void, and inasmuch as the perfection of generosity is absolutely void; inasmuch as the emptiness of internal phenomena is absolutely void, inasmuch as the emptiness of external phenomena is absolutely void, inasmuch as the emptiness of external and internal phenomena is absolutely void, inasmuch as the emptiness of emptiness is absolutely void, inasmuch as the emptiness of great extent is absolutely void, inasmuch as the emptiness of ultimate reality is absolutely void, inasmuch as the emptiness of conditioned phenomena is absolutely void, inasmuch as the emptiness of unconditioned phenomena is absolutely void, inasmuch as the emptiness of the unlimited is absolutely void, inasmuch as the emptiness of that which has neither beginning nor end is absolutely void, inasmuch as the emptiness of nonexclusion is absolutely void, inasmuch as the emptiness of inherent nature is absolutely void, inasmuch as the emptiness of all phenomena is absolutely void, inasmuch as the emptiness of intrinsic defining characteristics is absolutely void, inasmuch as the emptiness of that which cannot be apprehended is absolutely void, inasmuch as the emptiness of nonentities is absolutely void, inasmuch as the emptiness of essential nature is absolutely void, and inasmuch as the emptiness of an essential nature of nonentities is absolutely void; inasmuch as the applications of mindfulness are absolutely void, inasmuch as the correct exertions are absolutely void, inasmuch as the supports for miraculous ability are absolutely void, inasmuch as the faculties are absolutely void, inasmuch as the powers are absolutely void, inasmuch as the branches of enlightenment are absolutely void, and inasmuch as the noble eightfold path is absolutely void; inasmuch as the truths of the noble ones are absolutely void, inasmuch as the meditative concentrations are absolutely void, inasmuch as the immeasurable attitudes are absolutely void, inasmuch as the formless absorptions are absolutely void, inasmuch as the liberations are absolutely void, inasmuch as the serial steps of meditative absorption are absolutely void, inasmuch as the emptiness, signlessness, and wishlessness gateways to liberation are absolutely void, inasmuch as the extrasensory powers are absolutely void, inasmuch as the meditative stabilities are absolutely void, and inasmuch as the dhāraṇī gateways are absolutely void; inasmuch as the powers of the tathāgatas are absolutely void, inasmuch as the fearlessnesses are absolutely void, inasmuch as the kinds of exact knowledge are absolutely void, inasmuch as loving kindness is absolutely void, inasmuch as great compassion is absolutely void, and inasmuch as the eighteen distinct qualities of the buddhas are absolutely void; and inasmuch as the fruit of having entered the stream is absolutely void, inasmuch as the fruit of once-returner is absolutely void, inasmuch as the fruit of non-returner is absolutely void, inasmuch as arhatship is absolutely void, inasmuch as individual enlightenment is absolutely void, inasmuch as the knowledge of the aspects of the path is absolutely void, and inasmuch as all-aspect omniscience is absolutely void, to that extent, therefore, without depending on the perfection of wisdom, there is no full awakening to unsurpassed, perfect, complete enlightenment. A void does not fully awaken through a void. So, since there would be no full awakening to unsurpassed, perfect, complete enlightenment, without depending on the perfection of wisdom, there is no full awakening.”

“Blessed Lord, bodhisattva great beings practice with a profound reality,” said Subhūti.

“It is so, Subhūti, it is so,” replied the Blessed One. “Subhūti, bodhisattva great beings do practice with a profound reality. Subhūti, bodhisattva great beings practicing in that manner with the profound reality, which is to say, not actualizing the reality that becomes the level of the śrāvakas or the level of the pratyekabuddhas, are engaged in a difficult task.”

Subhūti said, “As I understand the meaning of what the Blessed Lord has said, bodhisattva great beings do not do anything even slightly difficult, so how could they be engaged in a difficult task? If you ask why, Blessed Lord, it is because an object that is being realized cannot be apprehended, a perfection of wisdom through which it is being realized cannot be apprehended, and a phenomenon that might realize cannot be apprehended either. Blessed Lord, what object‍—any phenomenon,¹⁰⁵³ through the realization of which they will fully awaken to unsurpassed, perfect, complete enlightenment––is there to be realized? Through which perfection of wisdom will it be realized? And who is the phenomenon who will realize it? Blessed Lord, this is the nonapprehending practice, and bodhisattva great beings who practice this acquire a state that is without blindness with respect to all phenomena. Blessed Lord, if, when this is taught, the minds of bodhisattva great beings are not disheartened, not intimidated, not afraid, not frightened, and not terrified, in that case, Blessed Lord, bodhisattva great beings who practice accordingly do practice the perfection of wisdom. They do not observe, ‘I am practicing it.’ They do not observe a perfection of wisdom either. They also do not observe, ‘A full awakening to unsurpassed, perfect, complete enlightenment will be attained.’

“Blessed Lord, those bodhisattva great beings who practice the perfection of wisdom also do not think, ‘I will shun the level of the śrāvakas and the level of the pratyekabuddhas. I am approaching all-aspect omniscience.’ To illustrate, Blessed Lord, space does not think, ‘I am remote from something and near to something else.’ If you ask why, Blessed Lord, it is because space is not particularized, does not move, and is nonconceptual. In the same way, Blessed Lord, bodhisattva great beings practicing the perfection of wisdom also do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is remote from me. Unsurpassed, perfect, complete enlightenment is near.’ If you ask why, Blessed Lord, it is because the perfection of wisdom is nonconceptual.

“To illustrate further, Blessed Lord, an illusory man does not think, ‘This illusion is remote from me. The illusionist is near. The crowd of people gathered here are remote from me or near.’ If you ask why, Blessed Lord, it is because an illusory man does not conceptualize. In the same way, Blessed Lord, bodhisattva great beings practicing the perfection of wisdom also do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is remote from me. Unsurpassed, perfect, complete enlightenment is near.’ If you ask why, Blessed Lord, it is because the perfection of wisdom is nonconceptual.

“To illustrate further, Blessed Lord, a reflection does not think, ‘This objective support on account of which the reflection arises is near to me. The mirror or the vessel full of water on which it appears is remote from me.’ If you ask why, Blessed Lord, it is because a reflection does not conceptualize. In the same way, Blessed Lord, bodhisattva great beings practicing the perfection of wisdom also do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is remote from me. Unsurpassed, perfect, complete enlightenment is near.’ If you ask why, Blessed Lord, it is because the perfection of wisdom is nonconceptual.

“Blessed Lord, for the perfection of wisdom there is nothing pleasant or unpleasant. If you ask why, it is because no essential nature is apprehended through which something would become pleasant or unpleasant for it. To illustrate, Blessed Lord, for the tathāgatas, arhats, perfectly complete buddhas there is nothing pleasant or unpleasant, and in the same way, Blessed Lord, for the perfection of wisdom, too, there is nothing pleasant or unpleasant. To illustrate, Blessed Lord, the tathāgatas, arhats, perfectly complete buddhas have abandoned all conceptualization, and in the same way, Blessed Lord, bodhisattva great beings practicing the perfection of wisdom also abandon all conceptualization. If you ask why, Blessed Lord, it is because the perfection of wisdom is nonconceptual.

“To illustrate further, Blessed Lord, an emanation of a tathāgata does not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is remote from me. Unsurpassed, perfect, complete enlightenment is near.’ If you ask why, Blessed Lord, it is because an emanation of a tathāgata does not conceptualize. In the same way, Blessed Lord, bodhisattva great beings practicing the perfection of wisdom also do not think, ‘The level of the śrāvakas or the level of the pratyekabuddhas is remote from me. Unsurpassed, perfect, complete enlightenment is near.’ If you ask why, Blessed Lord, it is because the perfection of wisdom is nonconceptual.

“To illustrate further, Blessed Lord, when a tathāgata conjures an emanation it serves the purpose for which it was conjured, but the emanation does not think and does not conceptualize. In the same way, Blessed Lord, the perfection of wisdom, too, serves the purpose for which it has been explained, but the perfection of wisdom does not think and does not conceptualize.

“To illustrate further, Blessed Lord, when a carpenter or the skilled apprentice of a carpenter makes a machine in the shape of a woman, or in the shape of a man, or in the shape of an elephant, or in the shape of a horse, or in the shape of a bull‍—though this machine may accomplish it purpose, the purpose for which it was made‍—it is nonconceptual. In the same way, Blessed Lord, the perfection of wisdom, too, serves its purpose, the purpose for which it has been explained, but the perfection of wisdom is nonconceptual.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, is it only the perfection of wisdom that is nonconceptual, or is the perfection of meditative concentration also nonconceptual, is the perfection of perseverance also nonconceptual, is the perfection of tolerance also nonconceptual, is the perfection of ethical discipline also nonconceptual, and is the perfection of generosity also nonconceptual?”

“Venerable Śāradvatīputra,” replied Subhūti, “the perfection of meditative concentration is also nonconceptual, the perfection of perseverance is also nonconceptual, the perfection of tolerance is also nonconceptual, the perfection of ethical discipline is also nonconceptual, and the perfection of generosity is also nonconceptual.”