“If you ask why, it is because not having paid attention to physical forms, not having paid attention to feelings, not having paid attention to perceptions, not having paid attention to formative predispositions, and not having paid attention to consciousness; not having paid attention to the eyes, not having paid attention to the ears, not having paid attention to the nose, not having paid attention to the tongue, not having paid attention to the body, and not having paid attention to the mental faculty; not having paid attention to sights, not having paid attention to sounds, not having paid attention to odors, not having paid attention to tastes, not having paid attention to tangibles, and not having paid attention to mental phenomena; not having paid attention to visual consciousness, not having paid attention to auditory consciousness, not having paid attention to olfactory consciousness, not having paid attention to gustatory consciousness, not having paid attention to tactile consciousness, and not having paid attention to mental consciousness; not having paid attention to visually compounded sensory contact, not having paid attention to aurally compounded sensory contact, not having paid attention to nasally compounded sensory contact, not having paid attention to lingually compounded sensory contact, not having paid attention to corporeally compounded sensory contact, and not having paid attention to mentally compounded sensory contact; not having paid attention to feelings conditioned by visually compounded sensory contact, not having paid attention to feelings conditioned by aurally compounded sensory contact, not having paid attention to feelings conditioned by nasally compounded sensory contact, not having paid attention to feelings conditioned by lingually compounded sensory contact, not having paid attention to feelings conditioned by corporeally compounded sensory contact, and not having paid attention to feelings conditioned by mentally compounded sensory contact; not having paid attention to the earth element, not having paid attention to the water element, not having paid attention to the fire element, not having paid attention to the wind element, not having paid attention to the space element, and not having paid attention to the consciousness element; not having paid attention to ignorance, not having paid attention to formative predispositions, not having paid attention to consciousness, not having paid attention to name and form, not having paid attention to the six sense fields, not having paid attention to sensory contact, not having paid attention to sensation, not having paid attention to craving, not having paid attention to grasping, not having paid attention to the rebirth process, not having paid attention to birth, and not having paid attention to aging and death; not having paid attention to the perfection of generosity, not having paid attention to the perfection of ethical discipline, not having paid attention to the perfection of tolerance, not having paid attention to the perfection of perseverance, not having paid attention to the perfection of meditative concentration, and not having paid attention to the perfection of wisdom; not having paid attention to the emptiness of internal phenomena, not having paid attention to the emptiness of external phenomena, not having paid attention to the emptiness of external and internal phenomena, not having paid attention to the emptiness of emptiness, not having paid attention to the emptiness of great extent, not having paid attention to the emptiness of ultimate reality, not having paid attention to the emptiness of conditioned phenomena, not having paid attention to the emptiness of unconditioned phenomena, not having paid attention to the emptiness of the unlimited, not having paid attention to the emptiness of that which has is neither beginning nor end, not having paid attention to the emptiness of nonexclusion, not having paid attention to the emptiness of inherent nature, not having paid attention to the emptiness of all phenomena, not having paid attention to the emptiness of intrinsic defining characteristics, not having paid attention to the emptiness of that which cannot be apprehended, not having paid attention to the emptiness of nonentities, not having paid attention to the emptiness of essential nature, and not having paid attention to the emptiness of an essential nature of nonentities; not having paid attention to the four applications of mindfulness, not having paid attention to the four correct exertions, not having paid attention to the four supports for miraculous ability, not having paid attention to the five faculties, not having paid attention to the five powers, not having paid attention to the seven branches of enlightenment, and not having paid attention to the noble eightfold path; not having paid attention to the four truths of the noble ones, not having paid attention to the four meditative concentrations, not having paid attention to the four immeasurable attitudes, not having paid attention to the four formless absorptions, not having paid attention to the eight liberations, not having paid attention to the nine serial steps of meditative absorption, not having paid attention to the emptiness, signlessness, and wishlessness gateways to liberation, not having paid attention to the extrasensory powers, not having paid attention to the meditative stabilities, and not having paid attention to the dhāraṇī gateways; not having paid attention to the ten powers of the tathāgatas, not having paid attention to the four fearlessnesses, not having paid attention to the four kinds of exact knowledge, not having paid attention to great compassion, and not having paid attention to the eighteen distinct qualities of the buddhas; and not having paid attention to the fruit of having entered the stream, not having paid attention to the fruit of once-returner, not having paid attention to the fruit of non-returner, not having paid attention to arhatship, and not having paid attention to individual enlightenment, they will fully awaken to unsurpassed, perfect, complete enlightenment.”
Subhūti asked, “What is the reason why not having paid attention to physical forms in that manner, not having paid attention to feelings in that manner, not having paid attention to perceptions in that manner, not having paid attention to formative predispositions in that manner, and not having paid attention to consciousness in that manner; not having paid attention to the eyes in that manner, not having paid attention to the ears in that manner, not having paid attention to the nose in that manner, not having paid attention to the tongue in that manner, not having paid attention to the body in that manner, and not having paid attention to the mental faculty in that manner; not having paid attention to sights in that manner, not having paid attention to sounds in that manner, not having paid attention to odors in that manner, not having paid attention to tastes in that manner, not having paid attention to tangibles in that manner, and not having paid attention to mental phenomena in that manner; not having paid attention to visual consciousness in that manner, not having paid attention to auditory consciousness in that manner, not having paid attention to olfactory consciousness in that manner, not having paid attention to gustatory consciousness in that manner, not having paid attention to tactile consciousness in that manner, and not having paid attention to mental consciousness in that manner; not having paid attention to visually compounded sensory contact in that manner, not having paid attention to aurally compounded sensory contact in that manner, not having paid attention to nasally compounded sensory contact in that manner, not having paid attention to lingually compounded sensory contact in that manner, not having paid attention to corporeally compounded sensory contact in that manner, and not having paid attention to mentally compounded sensory contact in that manner; not having paid attention to feelings conditioned by visually compounded sensory contact in that manner, not having paid attention to feelings conditioned by aurally compounded sensory contact in that manner, not having paid attention to feelings conditioned by nasally compounded sensory contact in that manner, not having paid attention to feelings conditioned by lingually compounded sensory contact in that manner, not having paid attention to feelings conditioned by corporeally compounded sensory contact in that manner, and not having paid attention to feelings conditioned by mentally compounded sensory contact in that manner; not having paid attention to the earth element in that manner, not having paid attention to the water element in that manner, not having paid attention to the fire element in that manner, not having paid attention to the wind element in that manner, not having paid attention to the space element in that manner, and not having paid attention to the consciousness element in that manner; not having paid attention to ignorance in that manner, not having paid attention to formative predispositions in that manner, not having paid attention to consciousness in that manner, not having paid attention to name and form in that manner, not having paid attention to the six sense fields in that manner, not having paid attention to sensory contact in that manner, not having paid attention to sensation in that manner, not having paid attention to craving in that manner, not having paid attention to grasping in that manner, not having paid attention to the rebirth process in that manner, not having paid attention to birth in that manner, and not having paid attention to aging and death in that manner; not having paid attention to the perfection of generosity in that manner, not having paid attention to the perfection of ethical discipline in that manner, not having paid attention to the perfection of tolerance in that manner, not having paid attention to the perfection of perseverance in that manner, not having paid attention to the perfection of meditative concentration in that manner, and not having paid attention to the perfection of wisdom in that manner; not having paid attention to the emptiness of internal phenomena in that manner, not having paid attention to the emptiness of external phenomena in that manner, not having paid attention to the emptiness of external and internal phenomena in that manner, not having paid attention to the emptiness of emptiness in that manner, not having paid attention to the emptiness of great extent in that manner, not having paid attention to the emptiness of ultimate reality in that manner, not having paid attention to the emptiness of conditioned phenomena in that manner, not having paid attention to the emptiness of unconditioned phenomena in that manner, not having paid attention to the emptiness of the unlimited in that manner, not having paid attention to the emptiness of that which has is neither beginning nor end in that manner, not having paid attention to the emptiness of nonexclusion in that manner, not having paid attention to the emptiness of inherent nature in that manner, not having paid attention to the emptiness of all phenomena in that manner, not having paid attention to the emptiness of intrinsic defining characteristics in that manner, not having paid attention to the emptiness of that which cannot be apprehended in that manner, not having paid attention to the emptiness of nonentities in that manner, not having paid attention to the emptiness of essential nature in that manner, and not having paid attention to the emptiness of an essential nature of nonentities in that manner; not having paid attention to the four applications of mindfulness in that manner, not having paid attention to the four correct exertions in that manner, not having paid attention to the four supports for miraculous ability in that manner, not having paid attention to the five faculties in that manner, not having paid attention to the five powers in that manner, not having paid attention to the seven branches of enlightenment in that manner, and not having paid attention to the noble eightfold path in that manner; not having paid attention to the four truths of the noble ones in that manner, not having paid attention to the four meditative concentrations in that manner, not having paid attention to the four immeasurable attitudes in that manner, not having paid attention to the four formless absorptions in that manner, not having paid attention to the eight liberations in that manner, not having paid attention to the nine serial steps of meditative absorption in that manner, not having paid attention to the emptiness, signlessness, and wishlessness gateways to liberation in that manner, not having paid attention to the extrasensory powers in that manner, not having paid attention to the meditative stabilities in that manner, and not having paid attention to the dhāraṇī gateways in that manner; not having paid attention to the ten powers of the tathāgatas in that manner, not having paid attention to the four fearlessnesses in that manner, not having paid attention to the four kinds of exact knowledge in that manner, not having paid attention to great compassion in that manner, and not having paid attention to the eighteen distinct qualities of the buddhas in that manner; and not having paid attention to the fruit of having entered the stream in that manner, not having paid attention to the fruit of once-returner in that manner, not having paid attention to the fruit of non-returner in that manner, not having paid attention to arhatship in that manner, not having paid attention to individual enlightenment in that manner, and not having paid attention to individual enlightenment in that manner, they will fully awaken to unsurpassed, perfect, complete enlightenment?”
The Blessed One replied, “Owing to paying attention, whether it be in the realm of desire, in the realm of form, or in the realm of formlessness, one is mixed,1092 while owing to not paying attention one is not mixed. Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should not be mixed with any phenomenon at all.”
“Blessed Lord, where do those bodhisattva great beings who practice the perfection of wisdom in that manner dwell?” asked Subhūti.
“Subhūti,” replied the Blessed One, “bodhisattva great beings who practice the perfection of wisdom do not dwell in physical forms, do not dwell in feelings, do not dwell in perceptions, do not dwell in formative predispositions, and do not dwell in consciousness; do not dwell in the eyes, do not dwell in the ears, do not dwell in the nose, do not dwell in the tongue, do not dwell in the body, and do not dwell in the mental faculty; do not dwell in sights, do not dwell in sounds, do not dwell in odors, do not dwell in tastes, do not dwell in tangibles, and do not dwell in mental phenomena; do not dwell in visual consciousness, do not dwell in auditory consciousness, do not dwell in olfactory consciousness, do not dwell in gustatory consciousness, do not dwell in tactile consciousness, and do not dwell in mental consciousness; do not dwell in visually compounded sensory contact, do not dwell in aurally compounded sensory contact, do not dwell in nasally compounded sensory contact, do not dwell in lingually compounded sensory contact, do not dwell in corporeally compounded sensory contact, and do not dwell in mentally compounded sensory contact; do not dwell in feelings conditioned by visually compounded sensory contact, do not dwell in feelings conditioned by aurally compounded sensory contact, do not dwell in feelings conditioned by nasally compounded sensory contact, do not dwell in feelings conditioned by lingually compounded sensory contact, do not dwell in feelings conditioned by corporeally compounded sensory contact, and do not dwell in feelings conditioned by mentally compounded sensory contact; do not dwell in the earth element, do not dwell in the water element, do not dwell in the fire element, do not dwell in the wind element, do not dwell in the space element, and do not dwell in the consciousness element; do not dwell in ignorance, do not dwell in formative predispositions, do not dwell in consciousness, do not dwell in name and form, do not dwell in the six sense fields, do not dwell in sensory contact, do not dwell in sensation, do not dwell in craving, do not dwell in grasping, do not dwell in the rebirth process, do not dwell in birth, and do not dwell in aging and death; do not dwell in the perfection of generosity, do not dwell in the perfection of ethical discipline, do not dwell in the perfection of tolerance, do not dwell in the perfection of perseverance, do not dwell in the perfection of meditative concentration, and do not dwell in the perfection of wisdom; do not dwell in the emptiness of internal phenomena, do not dwell in the emptiness of external phenomena, do not dwell in the emptiness of external and internal phenomena, do not dwell in the emptiness of emptiness, do not dwell in the emptiness of great extent, do not dwell in the emptiness of ultimate reality, do not dwell in the emptiness of conditioned phenomena, do not dwell in the emptiness of unconditioned phenomena, do not dwell in the emptiness of the unlimited, do not dwell in the emptiness of that which has is neither beginning nor end, do not dwell in the emptiness of nonexclusion, do not dwell in the emptiness of inherent nature, do not dwell in the emptiness of all phenomena, do not dwell in the emptiness of intrinsic defining characteristics, do not dwell in the emptiness of that which cannot be apprehended, do not dwell in the emptiness of nonentities, do not dwell in the emptiness of essential nature, and do not dwell in the emptiness of an essential nature of nonentities; do not dwell in the four applications of mindfulness, do not dwell in the four correct exertions, do not dwell in the four supports for miraculous ability, do not dwell in the five faculties, do not dwell in the five powers, do not dwell in the seven branches of enlightenment, and do not dwell in the noble eightfold path; do not dwell in the four truths of the noble ones, do not dwell in the four meditative concentrations, do not dwell in the four immeasurable attitudes, do not dwell in the four formless absorptions, do not dwell in the eight liberations, do not dwell in the nine serial steps of meditative absorption, do not dwell in the emptiness, signlessness, and wishlessness gateways to liberation, do not dwell in the extrasensory powers, do not dwell in the meditative stabilities, and do not dwell in the dhāraṇī gateways; do not dwell in the ten powers of the tathāgatas, do not dwell in the four fearlessnesses, do not dwell in the four kinds of exact knowledge, do not dwell in great compassion, and do not dwell in the eighteen distinct qualities of the buddhas; and do not dwell in the fruit of having entered the stream, do not dwell in the fruit of once-returner, do not dwell in the fruit of non-returner, do not dwell in arhatship, do not dwell in individual enlightenment, do not dwell in individual enlightenment, do not dwell in the knowledge of the aspects of the path, and do dwell in all-aspect omniscience.”
“Blessed Lord, why do they not dwell even in all-aspect omniscience?” asked Subhūti.
“They do not dwell in anything because they are not fixated,” replied the Blessed One. “If you ask why, it is because they do not observe any phenomenon at all on which to fixate or in which to dwell. So it is, Subhūti, that bodhisattva great beings practice the perfection of wisdom without fixation and in a nondwelling manner. Still, if bodhisattva great beings think, ‘Those who practice in that manner and cultivate in that manner are practicing the perfection of wisdom, and are cultivating the perfection of wisdom, so I am practicing the perfection of wisdom, and I am cultivating the perfection of wisdom,’ and if they perceive in that manner, they make themselves remote from the perfection of wisdom. Those who are remote from the perfection of wisdom are remote from the perfection of meditative concentration, are remote from the perfection of perseverance, are remote from the perfection of tolerance, are remote from the perfection of ethical discipline, and are remote from the perfection of generosity; are remote from the emptiness of internal phenomena, are remote from the emptiness of external phenomena, are remote from the emptiness of external and internal phenomena, are remote from the emptiness of emptiness, are remote from the emptiness of great extent, are remote from the emptiness of ultimate reality, are remote from the emptiness of conditioned phenomena, are remote from the emptiness of unconditioned phenomena, are remote from the emptiness of the unlimited, are remote from the emptiness of that which has is neither beginning nor end, are remote from the emptiness of nonexclusion, are remote from the emptiness of inherent nature, are remote from the emptiness of all phenomena, are remote from the emptiness of intrinsic defining characteristics, are remote from the emptiness of that which cannot be apprehended, are remote from the emptiness of nonentities, are remote from the emptiness of essential nature, and are remote from the emptiness of an essential nature of nonentities; are remote from the four applications of mindfulness, are remote from the four correct exertions, are remote from the four supports for miraculous ability, are remote from the five faculties, are remote from the five powers, are remote from the seven branches of enlightenment, and are remote from the noble eightfold path; are remote from the four truths of the noble ones, are remote from the four meditative concentrations, are remote from the four immeasurable attitudes, are remote from the four formless absorptions, are remote from the eight liberations, are remote from the nine serial steps of meditative absorption, are remote from the emptiness, signlessness, and wishlessness gateways to liberation, are remote from the extrasensory powers, are remote from the meditative stabilities, and are remote from the dhāraṇī gateways; are remote from the ten powers of the tathāgatas, are remote from the four fearlessnesses, are remote from the four kinds of exact knowledge, are remote from great compassion, and are remote from the eighteen distinct qualities of the buddhas; and are remote from the fruit of having entered the stream, are remote from the fruit of once-returner, are remote from the fruit of non-returner, are remote from arhatship, are remote from individual enlightenment, are remote from the knowledge of the aspects of the path, and are remote from all-aspect omniscience.
“If you ask why, it is because the perfection of wisdom does not fixate on anything at all. In the perfection of wisdom there is no fixation at all. If you ask why, it is because it does not have the sort of essential nature where it might be fixated.1093
“Subhūti, even if bodhisattva great beings were to perceive the perfection of wisdom, those bodhisattva great beings would degenerate from the perfection of wisdom. Those who degenerate from the perfection of wisdom degenerate from all phenomena. Even if they were to think, ‘The perfection of wisdom acquires the five perfections,’ those bodhisattva great beings would degenerate from the perfection of wisdom. Even if they were to think, ‘The perfection of wisdom acquires the emptiness of internal phenomena, acquires the emptiness of external phenomena, acquires the emptiness of external and internal phenomena, acquires the emptiness of emptiness, acquires the emptiness of great extent, acquires the emptiness of ultimate reality, acquires the emptiness of conditioned phenomena, acquires the emptiness of unconditioned phenomena, acquires the emptiness of the unlimited, acquires the emptiness of that which has neither beginning nor end, acquires the emptiness of nonexclusion, acquires the emptiness of inherent nature, acquires the emptiness of all phenomena, acquires the emptiness of intrinsic defining characteristics, acquires the emptiness of that which cannot be apprehended, acquires the emptiness of nonentities, acquires the emptiness of essential nature, and acquires the emptiness of an essential nature of nonentities,’ those bodhisattva great beings would still degenerate from the perfection of wisdom.
“Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four applications of mindfulness,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four correct exertions,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four supports for miraculous ability,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the five faculties,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the five powers,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the seven branches of enlightenment,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the noble eightfold path,’ they would still degenerate from the perfection of wisdom.
“Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four truths of the noble ones,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four meditative concentrations,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four immeasurable attitudes,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four formless absorptions,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the eight liberations,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the nine serial steps of meditative absorption,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the emptiness, signlessness, and wishlessness gateways to liberation,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the extrasensory powers,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the meditative stabilities,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the dhāraṇī gateways,’ they would still degenerate from the perfection of wisdom.
“Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the ten powers of the tathāgatas,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four fearlessnesses,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the four kinds of exact knowledge,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires great compassion,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the eighteen distinct qualities of the buddhas,’ they would still degenerate from the perfection of wisdom.
“Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the fruit of having entered the stream,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the fruit of once-returner,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the fruit of non-returner,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires arhatship,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires individual enlightenment,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires the knowledge of the aspects of the path,’ they would still degenerate from the perfection of wisdom. Even if those bodhisattva great beings were to think, ‘The perfection of wisdom acquires all-aspect omniscience,’ they would still degenerate from the perfection of wisdom. And if they are separated of the perfection of wisdom, they cannot fully awaken to unsurpassed, perfect, complete enlightenment.
“Even if they were to think, ‘Abiding in this perfection of wisdom, we will be prophesied to attain unsurpassed, perfect, complete enlightenment,’ those bodhisattva great beings would still degenerate from the perfection of wisdom, and those who degenerate from the perfection of wisdom are not prophesied to attain unsurpassed, perfect, complete enlightenment.
“Even if they were to think, ‘Abiding in this perfection of wisdom, bodhisattva great beings actualize the perfection of generosity, actualize the perfection of ethical discipline, actualize the perfection of tolerance, actualize the perfection of perseverance, actualize the perfection of meditative concentration, and actualize the perfection of wisdom; actualize the emptiness of internal phenomena, actualize the emptiness of external phenomena, actualize the emptiness of external and internal phenomena, actualize the emptiness of emptiness, actualize the emptiness of great extent, actualize the emptiness of ultimate reality, actualize the emptiness of conditioned phenomena, actualize the emptiness of unconditioned phenomena, actualize the emptiness of the unlimited, actualize the emptiness of that which has is neither beginning nor end, actualize the emptiness of nonexclusion, actualize the emptiness of inherent nature, actualize the emptiness of all phenomena, actualize the emptiness of intrinsic defining characteristics, actualize the emptiness of that which cannot be apprehended, actualize the emptiness of nonentities, actualize the emptiness of essential nature, and actualize the emptiness of an essential nature of nonentities; actualize the four applications of mindfulness, actualize the four correct exertions, actualize the four supports for miraculous ability, actualize the five faculties, actualize the five powers, actualize the seven branches of enlightenment, and actualize the noble eightfold path; actualize the four truths of the noble ones, actualize the four meditative concentrations, actualize the four immeasurable attitudes, actualize the four formless absorptions, actualize the eight liberations, actualize the nine serial steps of meditative absorption, actualize the emptiness, signlessness, and wishlessness gateways to liberation, actualize the extrasensory powers, actualize the meditative stabilities, and actualize the dhāraṇī gateways; and actualize the ten powers of the tathāgatas, actualize the four fearlessnesses, actualize the four kinds of exact knowledge, actualize great compassion, and actualize the eighteen distinct qualities of the buddhas,’ those bodhisattva great beings would still degenerate from the perfection of wisdom.
“If you ask why, it is because those who have degenerated from the perfection of wisdom cannot actualize the perfection of generosity, cannot actualize the perfection of ethical discipline, cannot actualize the perfection of tolerance, cannot actualize the perfection of perseverance, cannot actualize the perfection of meditative concentration, and cannot actualize the perfection of wisdom; cannot actualize the emptiness of internal phenomena, cannot actualize the emptiness of external phenomena, cannot actualize the emptiness of external and internal phenomena, cannot actualize the emptiness of emptiness, cannot actualize the emptiness of great extent, cannot actualize the emptiness of ultimate reality, cannot actualize the emptiness of conditioned phenomena, cannot actualize the emptiness of unconditioned phenomena, cannot actualize the emptiness of the unlimited, cannot actualize the emptiness of that which has is neither beginning nor end, cannot actualize the emptiness of nonexclusion, cannot actualize the emptiness of inherent nature, cannot actualize the emptiness of all phenomena, cannot actualize the emptiness of intrinsic defining characteristics, cannot actualize the emptiness of that which cannot be apprehended, cannot actualize the emptiness of nonentities, cannot actualize the emptiness of essential nature, and cannot actualize the emptiness of an essential nature of nonentities; cannot actualize the four applications of mindfulness, cannot actualize the four correct exertions, cannot actualize the four supports for miraculous ability, cannot actualize the five faculties, cannot actualize the five powers, cannot actualize the seven branches of enlightenment, and cannot actualize the noble eightfold path; cannot actualize the four truths of the noble ones, cannot actualize the four meditative concentrations, cannot actualize the four immeasurable attitudes, cannot actualize the four formless absorptions, cannot actualize the eight liberations, cannot actualize the nine serial steps of meditative absorption, cannot actualize the emptiness, signlessness, and wishlessness gateways to liberation, cannot actualize the extrasensory powers, cannot actualize the meditative stabilities, and cannot actualize the dhāraṇī gateways; and cannot actualize the ten powers of the tathāgatas, cannot actualize the four fearlessnesses, cannot actualize the four kinds of exact knowledge, cannot actualize great compassion, and cannot actualize the eighteen distinct qualities of the buddhas.
“Even if they were to think, ‘The tathāgatas, having acquired all attributes, and having themselves fully awakened, have explained, taught, and elucidated them,’ those bodhisattva great beings would still degenerate from the perfection of wisdom. If you ask why, it is because the tathāgatas do not fully awaken with respect to any attribute. If you ask why, Subhūti, the tathāgatas do not designate any attribute of this life, let alone that someone will fully awaken with respect to any attribute. It is impossible.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how do bodhisattva great beings who practice the perfection of wisdom avoid these faults?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they perceive that all attributes are without attachment and have not been acquired, and that full awakening cannot be attained with respect to all attributes that are thus without attachment and have not been acquired. If they practice in that manner, then they do practice the perfection of wisdom. If bodhisattva great beings fixate on all the attributes that have not been acquired in that manner, they are separated from the perfection of wisdom. If you ask why, it is because the perfection of wisdom is not expressed as a fixation.”
Subhūti asked, “Blessed Lord, is the perfection of wisdom not bereft of the perfection of wisdom? Is the perfection of meditative concentration not bereft of the perfection of meditative concentration, is the perfection of perseverance not bereft of the perfection of perseverance, is the perfection of tolerance not bereft of the perfection of tolerance, is the perfection of ethical discipline not bereft of the perfection of ethical discipline, and is the perfection of generosity not bereft of the perfection of generosity?
“Is the emptiness of internal phenomena not bereft of the emptiness of internal phenomena, is the emptiness of external phenomena not bereft of the emptiness of external phenomena, is the emptiness of external and internal phenomena not bereft of the emptiness of external and internal phenomena, is the emptiness of emptiness not bereft of the emptiness of emptiness, is the emptiness of great extent not bereft of the emptiness of great extent, is the emptiness of ultimate reality not bereft of the emptiness of ultimate reality, is the emptiness of conditioned phenomena not bereft of the emptiness of conditioned phenomena, is the emptiness of unconditioned phenomena not bereft of the emptiness of unconditioned phenomena, is the emptiness of the unlimited not bereft of the emptiness of the unlimited, is the emptiness of that which has neither beginning nor end not bereft of the emptiness of that which has neither beginning nor end, is the emptiness of nonexclusion not bereft of the emptiness of nonexclusion, is the emptiness of inherent nature not bereft of the emptiness of inherent nature, is the emptiness of all phenomena not bereft of the emptiness of all phenomena, is the emptiness of intrinsic defining characteristics not bereft of the emptiness of intrinsic defining characteristics, is the emptiness of that which cannot be apprehended not bereft of the emptiness of that which cannot be apprehended, is the emptiness of nonentities not bereft of the emptiness of nonentities, is the emptiness of essential nature not bereft of the emptiness of essential nature, and is the emptiness of an essential nature of nonentities not bereft of the emptiness of an essential nature of nonentities?
“Are the four applications of mindfulness not bereft of the applications of mindfulness, are the four correct exertions not bereft of the correct exertions, are the four supports for miraculous ability not bereft of the supports for miraculous ability, are the five faculties not bereft of the faculties, are the five powers not bereft of the powers, are the seven branches of enlightenment not bereft of the branches of enlightenment, and is the noble eightfold path is not bereft of the noble eightfold path?
“Are the four truths of the noble ones not bereft of the truths of the noble ones, are the four meditative concentrations not bereft of the meditative concentrations, are the four immeasurable attitudes not bereft of the immeasurable attitudes, are the four formless absorptions is not bereft of the formless absorptions, are the eight liberations not bereft of the liberations, are the nine serial steps of meditative absorption not bereft of the serial steps of meditative absorption, are the emptiness, signlessness, and wishlessness gateways to liberation not bereft of the emptiness, signlessness, and wishlessness gateways to liberation, are the extrasensory powers not bereft of the extrasensory powers, are the meditative stabilities not bereft of the meditative stabilities, and are the dhāraṇī gateways not bereft of the dhāraṇī gateways?
“Are ten powers of the tathāgatas not bereft of the powers of the tathāgatas, are the four fearlessnesses not bereft of the fearlessnesses, are the four kinds of exact knowledge not bereft of the kinds of exact knowledge, is great loving kindness not bereft of great loving kindness, is great compassion not bereft of great compassion, and are the eighteen distinct qualities of the buddhas not bereft of the distinct qualities of the buddhas?
“Is the fruit of having entered the stream not bereft of the fruit of having entered the stream, is the fruit of once-returner not bereft of the fruit of once-returner, is the fruit of non-returner not bereft of the fruit of non-returner, is arhatship not bereft of arhatship, is individual enlightenment not bereft of individual enlightenment, is the knowledge of the aspects of the path not bereft of the knowledge of the aspects of the path, and is all-aspect omniscience not bereft of the all-aspect omniscience?