The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Śāradvatīputra said to the venerable Subhūti, “Indeed, Venerable Subhūti, bodhisattva great beings who practice the perfection of wisdom practice the essence.”

The venerable Śāradvatīputra having said this, Subhūti replied to him, “Actually, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom practice the essenceless. If you ask why, Venerable Śāradvatīputra, it is because the perfection of wisdom is essenceless, the perfection of meditative concentration is essenceless, the perfection of perseverance is essenceless, the perfection of tolerance is essenceless, the perfection of ethical discipline is essenceless, and the perfection of generosity is essenceless. The emptiness of internal phenomena is essenceless, the emptiness of external phenomena is essenceless, the emptiness of external and internal phenomena is essenceless, the emptiness of emptiness is essenceless, the emptiness of great extent is essenceless, the emptiness of ultimate reality is essenceless, the emptiness of conditioned phenomena is essenceless, the emptiness of unconditioned phenomena is essenceless, the emptiness of the unlimited is essenceless, the emptiness of that which has neither beginning nor end is essenceless, the emptiness of nonexclusion is essenceless, the emptiness of inherent nature is essenceless, the emptiness of all phenomena is essenceless, the emptiness of intrinsic defining characteristics is essenceless, the emptiness of that which cannot be apprehended is essenceless, the emptiness of nonentities is essenceless, the emptiness of essential nature is essenceless, and the emptiness of an essential nature of nonentities is essenceless. The applications of mindfulness are essenceless, the correct exertions are essenceless, the supports for miraculous ability are essenceless, the faculties are essenceless, the powers are essenceless, the branches of enlightenment are essenceless, and the noble eightfold path is essenceless. The truths of the noble ones are essenceless, the meditative concentrations are essenceless, the immeasurable attitudes are essenceless, the formless absorptions are essenceless, the liberations are essenceless, the serial steps of meditative absorption are essenceless, the emptiness, signlessness, and wishlessness gateways to liberation are essenceless, the extrasensory powers are essenceless, the meditative stabilities are essenceless, and the dhāraṇī gateways are essenceless. The ten powers of the tathāgatas are essenceless, the four fearlessnesses are essenceless, the four kinds of exact knowledge are essenceless, great compassion is essenceless, and the eighteen distinct qualities of the buddhas are essenceless. Omniscience is essenceless, the knowledge of the aspects of the path is essenceless, and all-aspect omniscience is essenceless. If you ask why, Venerable Śāradvatīputra, it is because bodhisattva great beings who practice this perfection of wisdom do not apprehend and do not observe even essencelessness, so however could they apprehend the essence?”

Then the vast multitude of gods living in the realm of desire and living in the realm of form thought, “Those sons or daughters of good families who set their minds on unsurpassed, perfect, complete enlightenment, who practice this profound perfection of wisdom, just as it has been explained, and who, despite practicing this goal, do not actualize the very limit of reality‍—that very limit of reality that, were they to have actualized it, would have them remaining on the level of the śrāvakas or the level of the pratyekabuddhas‍—are worthy of homage. For this reason, too, bodhisattva great beings who do not actualize this sameness of phenomena are worthy of homage.”

Then the venerable Subhūti said to those gods, “Gods, the difficulty for those bodhisattva great beings is not that they do not actualize the sameness of all phenomena‍—which, were it to have been actualized, would have them remaining on the level of the śrāvakas or the level of the pratyekabuddhas‍—but, gods, beyond that, for them the difficulty is that they don the armor, thinking, ‘I will cause all the immeasurable, incalculable, and boundless beings to pass into final nirvāṇa,’ even while those beings whom they would cause to pass into final nirvāṇa absolutely cannot be apprehended. Bodhisattva great beings who practice accordingly and set out for unsurpassed, perfect, complete enlightenment, thinking, ‘I should train all beings,’ might as well, in resolving to train all beings, think that they should train space. If you ask why, it is because beings should be viewed as void because space is void; beings should be viewed as emptiness because space is emptiness; beings should be viewed as essenceless because space is essenceless; and beings should be viewed as in vain because space is in vain. For this reason, gods, those bodhisattva great beings who don the armor for the sake of beings who do not exist are engaged in a difficult task. Those who, for the sake of beings, don the armor might as well wish to do battle with space. Bodhisattva great beings have donned that armor, but they still do not apprehend those beings, the beings for the sake of whom the bodhisattva great beings have donned the armor.

“If you ask why, it is because the armor should be viewed as void because beings are void. If, when this is explained, the bodhisattva great beings are not disheartened, then the bodhisattva great beings are practicing the perfection of wisdom. If you ask why, it is because beings are void because physical forms are void, beings are void because feelings are void, beings are void because perceptions are void, beings are void because formative predispositions are void, and beings are void because consciousness is void. Beings are void because the eyes are void, beings are void because the ears are void, beings are void because the nose is void, beings are void because the tongue is void, beings are void because the body is void, and beings are void because the mental faculty is void. Beings are void because sights are void, beings are void because sounds are void, beings are void because odors are void, beings are void because tastes are void, beings are void because tangibles are void, and beings are void because mental phenomena are void. Beings are void because visual consciousness is void, beings are void because auditory consciousness is void, beings are void because olfactory consciousness is void, beings are void because gustatory consciousness is void, beings are void because tactile consciousness is void, and beings are void because mental consciousness is void. Beings are void because visually compounded sensory contact is void, beings are void because aurally compounded sensory contact is void, beings are void because nasally compounded sensory contact is void, beings are void because lingually compounded sensory contact is void, beings are void because corporeally compounded sensory contact is void, and beings are void because mentally compounded sensory contact is void. Beings are void because feelings conditioned by visually compounded sensory contact are void, beings are void because feelings conditioned by aurally compounded sensory contact are void, beings are void because feelings conditioned by nasally compounded sensory contact are void, beings are void because feelings conditioned by lingually compounded sensory contact are void, beings are void because feelings conditioned by corporeally compounded sensory contact are void, and beings are void because feelings conditioned by mentally compounded sensory contact are void. Beings are void because the earth element is void, beings are void because the water element is void, beings are void because the fire element is void, beings are void because the wind element is void, beings are void because the space element is void, and beings are void because the consciousness element is void. Beings are void because ignorance is void, beings are void because formative predispositions are void, beings are void because consciousness is void, beings are void because name and form are void, beings are void because the six sense fields are void, beings are void because sensory contact is void, beings are void because sensation is void, beings are void because craving is void, beings are void because grasping is void, beings are void because the rebirth process is void, beings are void because birth is void, and beings are void because aging and death are void.

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

“The perfection of wisdom is void because physical forms are void, the perfection of wisdom is void because feelings are void, the perfection of wisdom is void because perceptions are void, the perfection of wisdom is void because formative predispositions are void, and the perfection of wisdom is void because consciousness is void. The perfection of wisdom is void because the eyes are void, the perfection of wisdom is void because the ears are void, the perfection of wisdom is void because the nose is void, the perfection of wisdom is void because the tongue is void, the perfection of wisdom is void because the body is void, and the perfection of wisdom is void because the mental faculty is void. The perfection of wisdom is void because sights are void, the perfection of wisdom is void because sounds are void, the perfection of wisdom is void because odors are void, the perfection of wisdom is void because tastes are void, the perfection of wisdom is void because tangibles are void, and the perfection of wisdom is void because mental phenomena are void. The perfection of wisdom is void because visual consciousness is void, the perfection of wisdom is void because auditory consciousness is void, the perfection of wisdom is void because olfactory consciousness is void, the perfection of wisdom is void because gustatory consciousness is void, the perfection of wisdom is void because tactile consciousness is void, and the perfection of wisdom is void because mental consciousness is void. The perfection of wisdom is void because visually compounded sensory contact is void, the perfection of wisdom is void because aurally compounded sensory contact is void, the perfection of wisdom is void because nasally compounded sensory contact is void, the perfection of wisdom is void because lingually compounded sensory contact is void, the perfection of wisdom is void because corporeally compounded sensory contact is void, and the perfection of wisdom is void because mentally compounded sensory contact is void. The perfection of wisdom is void because feelings conditioned by visually compounded sensory contact are void, the perfection of wisdom is void because feelings conditioned by aurally compounded sensory contact are void, the perfection of wisdom is void because feelings conditioned by nasally compounded sensory contact are void, the perfection of wisdom is void because feelings conditioned by lingually compounded sensory contact are void, the perfection of wisdom is void because feelings conditioned by corporeally compounded sensory contact are void, and the perfection of wisdom is void because feelings conditioned by mentally compounded sensory contact are void. The perfection of wisdom is void because the earth element is void, the perfection of wisdom is void because the water element is void, the perfection of wisdom is void because the fire element is void, the perfection of wisdom is void because the wind element is void, the perfection of wisdom is void because the space element is void, and the perfection of wisdom is void because the consciousness element is void. The perfection of wisdom is void because ignorance is void, the perfection of wisdom is void because formative predispositions are void, the perfection of wisdom is void because consciousness is void, the perfection of wisdom is void because name and form are void, the perfection of wisdom is void because the six sense fields are void, the perfection of wisdom is void because sensory contact is void, the perfection of wisdom is void because sensation is void, the perfection of wisdom is void because craving is void, the perfection of wisdom is void because grasping is void, the perfection of wisdom is void because the rebirth process is void, the perfection of wisdom is void because birth is void, and the perfection of wisdom is void because aging and death are void.

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

“Gods, when it is taught that all phenomena are void, if bodhisattva great beings are not disheartened, are not intimidated, and their minds are not afraid, then those bodhisattva great beings do practice the perfection of wisdom.”

Then the Blessed One asked the venerable Subhūti, “Why, Subhūti, are bodhisattva great beings not disheartened by the perfection of wisdom?”

“Blessed Lord,” replied Subhūti, “bodhisattva great beings are not disheartened by the perfection of wisdom because all phenomena are nonexistent. Blessed Lord, bodhisattva great beings are not disheartened by the perfection of wisdom because all phenomena are void, at peace, and nonarising. This is the reason, Blessed Lord, bodhisattva great beings are not disheartened by the perfection of wisdom. If you ask why, Blessed Lord, it is because those who are disheartened, that on account of which they get disheartened, and the thing that they get disheartened about‍—all those phenomena‍—do not exist and cannot be apprehended.

“Blessed Lord, if, when this is explained, bodhisattva great beings are not disheartened, not intimidated or worried, not discouraged, and not afraid, not frightened, and not terrified,¹⁰⁵⁶ then they are practicing the perfection of wisdom. If you ask why, Blessed Lord, it is because those who are disheartened, that on account of which they get disheartened, and that which they get disheartened about‍—all those phenomena‍—do not exist.

“Blessed Lord, the gods together with Indra, together with Brahmā, and together with Prajāpati will pay homage to bodhisattva great beings who practice accordingly.”

The Blessed One said, “Subhūti, not only will the gods together with Indra, together with Brahmā, and together with Prajāpati pay homage to those bodhisattva great beings who practice the perfection of wisdom, but the gods of the Śubhakṛtsna realms, the Vṛhatphala realms, and the Pure Abodes who are of the most sublime, surpassing complexion¹⁰⁵⁷ will also pay homage to those bodhisattva great beings who practice the perfection of wisdom. Subhūti, incalculable, immeasurable tathāgatas, arhats, perfectly complete buddhas residing and maintaining themselves in the world systems of the ten directions will also watch over those bodhisattva great beings who practice the perfection of wisdom.

“They watch over them, thinking, ‘Those bodhisattva great beings practicing the perfection of wisdom completely perfect the perfection of generosity, completely perfect the perfection of ethical discipline, completely perfect the perfection of tolerance, completely perfect the perfection of perseverance, completely perfect the perfection of meditative concentration, and completely perfect the perfection of wisdom; completely perfect the emptiness of internal phenomena, completely perfect the emptiness of external phenomena, completely perfect the emptiness of external and internal phenomena, completely perfect the emptiness of emptiness, completely perfect the emptiness of great extent, completely perfect the emptiness of ultimate reality, completely perfect the emptiness of conditioned phenomena, completely perfect the emptiness of unconditioned phenomena, completely perfect the emptiness of the unlimited, completely perfect the emptiness of that which has neither beginning nor end, completely perfect the emptiness of nonexclusion, completely perfect the emptiness of inherent nature, completely perfect the emptiness of all phenomena, completely perfect the emptiness of intrinsic defining characteristics, completely perfect the emptiness of that which cannot be apprehended, completely perfect the emptiness of nonentities, completely perfect the emptiness of essential nature, and completely perfect the emptiness of an essential nature of nonentities; completely perfect the four applications of mindfulness, completely perfect the four correct exertions, completely perfect the four supports for miraculous ability, completely perfect the five faculties, completely perfect the five powers, completely perfect the seven branches of enlightenment, and completely perfect the noble eightfold path; completely perfect the four truths of the noble ones, completely perfect the four meditative concentrations, completely perfect the four immeasurable attitudes, completely perfect the four formless absorptions, completely perfect the eight liberations, completely perfect the nine serial steps of meditative absorption, completely perfect the emptiness, signlessness, and wishlessness gateways to liberation, completely perfect the extrasensory powers, completely perfect the meditative stabilities, and completely perfect the dhāraṇī gateways; completely perfect the ten powers of the tathāgatas, completely perfect the four fearlessnesses, completely perfect the four kinds of exact knowledge, completely perfect great compassion, and completely perfect the eighteen distinct qualities of the buddhas; and completely perfect the fruit of having entered the stream, completely perfect the fruit of once-returner, completely perfect the fruit of non-returner, completely perfect arhatship, completely perfect individual enlightenment, completely perfect the knowledge of the aspects of the path, and completely perfect all-aspect omniscience.’

“Subhūti, one should know about the bodhisattva great beings practicing the perfection of wisdom, the bodhisattva great beings whom the lord buddhas are watching over, that they are candidates for buddhahood.¹⁰⁵⁸

“Subhūti, if all the beings, as many as there are, in world systems as numerous as the grains of sand of the River Gaṅgā, were to transform into malign Māras, and if each of these Māras were also to emanate just as many malign Māras again, they would all be powerless to obstruct those bodhisattva great beings.

“Subhūti, bodhisattva great beings who are endowed with two attributes remain unconquered by those malign Māras. If you ask what these two are, they have looked into all phenomena as emptiness and they have also not abandoned all beings. Subhūti, bodhisattva great beings who are endowed with these two attributes remain unconquered by malign Māras. Moreover, Subhūti, bodhisattva great beings who are endowed with two attributes are not conquered by malign Māras. If you ask what these two are, they do exactly what they say they will do, and they are watched over by the lord buddhas. Subhūti, bodhisattva great beings practicing the perfection of wisdom who are endowed with these two attributes are not conquered by malign Māras.

“Subhūti, the gods will also think to approach bodhisattva great beings who practice accordingly. They will be devoted to them, make inquiries, and ask questions. They generate enthusiasm, saying, ‘Child of a good family, you should swiftly attain the enlightenment of the buddhas. Therefore, child of a good family, you should dwell by dwelling with emptiness, by dwelling with signlessness, and by dwelling with wishlessness‍—just these. If you ask why, noble child, it is because dwelling in that manner, you will become a protector of beings who are without a protector, you will become a refuge for beings who are without a refuge, you will become an ally of beings who are without allies, you will become a sanctuary of beings who are without sanctuary, you will become a support for beings who are without support, you will become an island for beings without an island, and you will become a light for beings who are shrouded in darkness.’ If you ask why, it is because the lord buddhas, as many as there are, residing and maintaining themselves in incalculable, immeasurable world systems surrounded by their communities of monks and teaching the Dharma, teach the Dharma and express their delight by way of proclaiming the names and families of the bodhisattva great beings who practice the perfection of wisdom, which is to say, these bodhisattva great beings who possess the good qualities of the perfection of wisdom.

“To illustrate, Subhūti, this is just as I now teach the Dharma and express my delight by way of proclaiming the name of the bodhisattva great being Ratnaketu; teach the Dharma and express my delight by way of proclaiming the name of the bodhisattva great being Śikhin; and teach the Dharma and express my delight by way of proclaiming the names of those who, in the service of the tathāgata, arhat, perfectly complete buddha Akṣobhya, make a practice of chastity without being separated from the perfection of wisdom.

“The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the eastern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the southern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the western direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the northern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the intermediate northeastern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the intermediate southeastern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the intermediate southwestern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the intermediate northwestern direction, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the direction below, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom. The lord buddhas, as many as there are, residing, maintaining themselves, and teaching in the direction above, also teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings there, as many as there are, who make a practice of chastity inseparable from the perfection of wisdom.

“Those lord buddhas teach the Dharma and express their delight in a way that causes joy in those bodhisattva great beings, as many as there are, who refine¹⁰⁵⁹ the path to enlightenment from their first setting of the mind on enlightenment until they have attained all-aspect omniscience. If you ask why, Subhūti, it is because those bodhisattva great beings who have set out to ensure that the way of the buddhas will not be interrupted are engaged in a difficult task.”

Subhūti asked, “Blessed Lord, do those lord buddhas teach the Dharma by way of proclaiming the names of bodhisattva great beings who turn back, or of those who are irreversible?”

“Subhūti,” replied the Blessed One, “there are bodhisattva great beings who are irreversible and practice the perfection of wisdom, and there are bodhisattva great beings who have not been prophesied and practice the perfection of wisdom. The lord buddhas teach the Dharma and express their delight in a way that causes joy in them.”