“They are not fixated on the emptiness of internal phenomena as void or not void. They are not fixated on the emptiness of external phenomena as void or not void. They are not fixated on the emptiness of external and internal phenomena as void or not void. They are not fixated on the emptiness of emptiness as void or not void. They are not fixated on the emptiness of great extent as void or not void. They are not fixated on the emptiness of ultimate reality as void or not void. They are not fixated on the emptiness of conditioned phenomena as void or not void. They are not fixated on the emptiness of unconditioned phenomena as void or not void. They are not fixated on the emptiness of the unlimited as void or not void. They are not fixated on the emptiness of that which has neither beginning nor end as void or not void. They are not fixated on the emptiness of nonexclusion as void or not void. They are not fixated on the emptiness of inherent nature as void or not void. They are not fixated on the emptiness of all phenomena as void or not void. They are not fixated on the emptiness of intrinsic defining characteristics as void or not void. They are not fixated on the emptiness of that which cannot be apprehended as void or not void. They are not fixated on the emptiness of nonentities as void or not void. They are not fixated on the emptiness of essential nature as void or not void. They are not fixated on the emptiness of an essential nature of nonentities as void or not void.
“They are not fixated on the four applications of mindfulness as void or not void. They are not fixated on the four correct exertions as void or not void. They are not fixated on the four supports for miraculous ability as void or not void. They are not fixated on the five faculties as void or not void. They are not fixated on the five powers as void or not void. They are not fixated on the seven branches of enlightenment as void or not void. They are not fixated on the noble eightfold path as void or not void.
“They are not fixated on the four truths of the noble ones as void or not void. They are not fixated on the four meditative concentrations as void or not void. They are not fixated on the four immeasurable attitudes as void or not void. They are not fixated on the four formless absorptions as void or not void. They are not fixated on the eight liberations as void or not void. They are not fixated on the nine serial steps of meditative absorption as void or not void. They are not fixated on the emptiness, signlessness, and wishlessness gateways to liberation as void or not void. They are not fixated on the extrasensory powers as void or not void. They are not fixated on the meditative stabilities as void or not void. They are not fixated on the dhāraṇī gateways as void or not void.
“They are not fixated on the ten powers of the tathāgatas as void or not void. They are not fixated on the four fearlessnesses as void or not void. They are not fixated on the four kinds of exact knowledge as void or not void. They are not fixated on great compassion as void or not void. They are not fixated on the eighteen distinct qualities of the buddhas as void or not void.
“They are not fixated on the fruit of having entered the stream as void or not void. They are not fixated on the fruit of once-returner as void or not void. They are not fixated on the fruit of non-returner as void or not void. They are not fixated on arhatship as void or not void. They are not fixated on individual enlightenment as void or not void. They are not fixated on the knowledge of the aspects of the path as void or not void. They are not fixated on all-aspect omniscience as void or not void.
“If you ask why, it is because a phenomenon that is a nonentity cannot fully awaken1094 as ‘permanent’ or ‘impermanent,’ or ‘happiness’ or ‘suffering,’ or a ‘self’ or ‘selfless,’ or ‘at peace’ or ‘not at peace,’ or ‘empty’ or ‘not empty,’ or ‘having a sign’ or ‘signless,’ or ‘wished for’ or ‘wishless,’ or ‘void’ or ‘not void.’ As for essential nature, it cannot be actualized by essential nature.
“Subhūti, those bodhisattva great beings who practice the perfection of wisdom, who practice the perfection of meditative concentration, who practice the perfection of perseverance, who practice the perfection of tolerance, who practice the perfection of ethical discipline, and who practice the perfection of generosity will dwell in all-aspect omniscience.
“To illustrate, Subhūti, the army of a wheel-turning emperor, with its four cohorts, goes wherever that wheel-turning emperor goes. In the same way, Subhūti, these other five perfections indeed follow the perfection of wisdom, and remain where there is all-aspect omniscience.
“To illustrate further, Subhūti, a charioteer driving a chariot drawn by four pairs of horses traverses a straight path. In the same way the perfection of wisdom, the driver of the other five perfections, indeed traverses the straight path to where there is all-aspect omniscience.”
“Blessed Lord, what is the path of bodhisattva great beings? What is not the path?” asked Subhūti.
The Blessed One replied, “For those who would attain all-aspect omniscience, the path of the śrāvakas is not the path of bodhisattva great beings, and the path of the pratyekabuddhas is not the path of bodhisattva great beings. For those who would attain all-aspect omniscience, the six perfections, with the perfection of wisdom in front, is the path of bodhisattva great beings. This is the path of bodhisattva great beings, and that one is not the path.
Subhūti said, “Blessed Lord, so it is that this perfection of wisdom, teaching the path and what is not the path, is established because it is to the great advantage of bodhisattva great beings.”
“It is so, Subhūti, it is so,” replied the Blessed One. “By teaching the path and what is not the path, the perfection of wisdom is established because it is to the great advantage of bodhisattva great beings. The perfection of wisdom is established because it is to the immeasurable advantage of bodhisattva great beings. The perfection of wisdom is established because it is to the incalculable advantage of bodhisattva great beings. Yet, despite describing that advantage, the perfection of wisdom does not thoroughly grasp1095 physical forms, does not thoroughly grasp feelings, does not thoroughly grasp perceptions, does not thoroughly grasp formative predispositions, and does not thoroughly grasp consciousness; does not thoroughly grasp the eyes, does not thoroughly grasp the ears, does not thoroughly grasp the nose, does not thoroughly grasp the tongue, does not thoroughly grasp the body, and does not thoroughly grasp the mental faculty; does not thoroughly grasp sights, does not thoroughly grasp sounds, does not thoroughly grasp odors, does not thoroughly grasp tastes, does not thoroughly grasp tangibles, and does not thoroughly grasp mental phenomena; does not thoroughly grasp visual consciousness, does not thoroughly grasp auditory consciousness, does not thoroughly grasp olfactory consciousness, does not thoroughly grasp gustatory consciousness, does not thoroughly grasp tactile consciousness, and does not thoroughly grasp mental consciousness; does not thoroughly grasp visually compounded sensory contact, does not thoroughly grasp aurally compounded sensory contact, does not thoroughly grasp nasally compounded sensory contact, does not thoroughly grasp lingually compounded sensory contact, does not thoroughly grasp corporeally compounded sensory contact, and does not thoroughly grasp mentally compounded sensory contact; does not thoroughly grasp feelings conditioned by visually compounded sensory contact, does not thoroughly grasp feelings conditioned by aurally compounded sensory contact, does not thoroughly grasp feelings conditioned by nasally compounded sensory contact, does not thoroughly grasp feelings conditioned by lingually compounded sensory contact, does not thoroughly grasp feelings conditioned by corporeally compounded sensory contact, and does not thoroughly grasp feelings conditioned by mentally compounded sensory contact; does not thoroughly grasp the earth element, does not thoroughly grasp the water element, does not thoroughly grasp the fire element, does not thoroughly grasp the wind element, does not thoroughly grasp the space element, and does not thoroughly grasp the consciousness element; does not thoroughly grasp ignorance, does not thoroughly grasp formative predispositions, does not thoroughly grasp consciousness, does not thoroughly grasp name and form, does not thoroughly grasp the six sense fields, does not thoroughly grasp sensory contact, does not thoroughly grasp sensation, does not thoroughly grasp craving, does not thoroughly grasp grasping, does not thoroughly grasp the rebirth process, does not thoroughly grasp birth, and does not thoroughly grasp aging and death; does not thoroughly grasp the perfection of generosity, does not thoroughly grasp the perfection of ethical discipline, does not thoroughly grasp the perfection of tolerance, does not thoroughly grasp the perfection of perseverance, does not thoroughly grasp the perfection of meditative concentration, and does not thoroughly grasp the perfection of wisdom; does not thoroughly grasp the emptiness of internal phenomena, does not thoroughly grasp the emptiness of external phenomena, does not thoroughly grasp the emptiness of external and internal phenomena, does not thoroughly grasp the emptiness of emptiness, does not thoroughly grasp the emptiness of great extent, does not thoroughly grasp the emptiness of ultimate reality, does not thoroughly grasp the emptiness of conditioned phenomena, does not thoroughly grasp the emptiness of unconditioned phenomena, does not thoroughly grasp the emptiness of the unlimited, does not thoroughly grasp the emptiness of that which has neither beginning nor end, does not thoroughly grasp the emptiness of nonexclusion, does not thoroughly grasp the emptiness of inherent nature, does not thoroughly grasp the emptiness of all phenomena, does not thoroughly grasp the emptiness of intrinsic defining characteristics, does not thoroughly grasp the emptiness of that which cannot be apprehended, does not thoroughly grasp the emptiness of nonentities, does not thoroughly grasp the emptiness of essential nature, and does not thoroughly grasp the emptiness of an essential nature of nonentities; does not thoroughly grasp the four applications of mindfulness, does not thoroughly grasp the four correct exertions, does not thoroughly grasp the four supports for miraculous ability, does not thoroughly grasp the five faculties, does not thoroughly grasp the five powers, does not thoroughly grasp the seven branches of enlightenment, and does not thoroughly grasp the noble eightfold path; does not thoroughly grasp the four truths of the noble ones, does not thoroughly grasp the four meditative concentrations, does not thoroughly grasp the four immeasurable attitudes, does not thoroughly grasp the four formless absorptions, does not thoroughly grasp the eight liberations, does not thoroughly grasp the nine serial steps of meditative absorption, does not thoroughly grasp the emptiness, signlessness, and wishlessness gateways to liberation, does not thoroughly grasp the extrasensory powers, does not thoroughly grasp the meditative stabilities, and does not thoroughly grasp the dhāraṇī gateways; does not thoroughly grasp the ten powers of the tathāgatas, does not thoroughly grasp the four fearlessnesses, does not thoroughly grasp the four kinds of exact knowledge, does not thoroughly grasp great compassion, and does not thoroughly grasp the eighteen distinct qualities of the buddhas; and does not thoroughly grasp the fruit of having entered the stream, does not thoroughly grasp the fruit of once-returner, does not thoroughly grasp the fruit of non-returner, does not thoroughly grasp arhatship, does not thoroughly grasp individual enlightenment, does not thoroughly grasp the knowledge of the aspects of the path, and does not thoroughly grasp all-aspect omniscience.
“It is not established for the thorough grasp of those who become śrāvakas and pratyekabuddhas. This perfection of wisdom does not cause bodhisattva great beings to attain unsurpassed, perfect, complete enlightenment. It does not reject the level of the śrāvakas. It does not reject the level of the pratyekabuddhas. It does not confer all-aspect omniscience. Taking the abiding nature of reality as the standard, this perfection of wisdom is not the producer or terminator of anything at all.”
Subhūti then asked, “Blessed Lord, if, in this manner, this perfection of wisdom is not the producer or the terminator of anything at all, in that case, Blessed Lord, how should bodhisattva great beings who practice the perfection of wisdom be generous with gifts, how should they maintain ethical discipline, how should they cultivate tolerance, how should they undertake perseverance, how should they be absorbed in meditative concentration, and how should they cultivate wisdom?”
“Subhūti,” replied the Blessed One, “they should give gifts having made all-aspect omniscience their focus. They should maintain ethical discipline having made all-aspect omniscience their focus. They should cultivate tolerance having made all-aspect omniscience their focus. They should undertake perseverance having made all-aspect omniscience their focus. They should be absorbed in meditative concentration having made all-aspect omniscience their focus. They should cultivate wisdom having made all-aspect omniscience their focus. Making common cause with all beings, they should dedicate those roots of virtue to unsurpassed, perfect, complete enlightenment. If the roots of virtue of bodhisattva great beings have been dedicated to unsurpassed, perfect, complete enlightenment, the cultivation of the six perfections becomes complete.
“That cultivation of loving kindness of bodhisattva great beings is all-aspect omniscience. Those bodhisattva great beings who are inseparable from the six perfections are inseparable from all-aspect omniscience. Therefore, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should practice the six perfections. Bodhisattva great beings who practice the six perfections will complete all the roots of virtue and then attain all-aspect omniscience. Therefore, Subhūti, bodhisattva great beings should persevere in the six perfections.”
“Blessed Lord, how should bodhisattva great beings persevere in the six perfections?” asked Subhūti.
The Blessed One replied, “Here, Subhūti, bodhisattva great beings should definitely discern that physical forms are neither conjoined nor disjoined, that feelings are neither conjoined nor disjoined, that perceptions are neither conjoined nor disjoined, that formative predispositions are neither conjoined nor disjoined, and that consciousness is neither conjoined nor disjoined; that the eyes are neither conjoined nor disjoined, that the ears are neither conjoined nor disjoined, that the nose is neither conjoined nor disjoined, that the tongue is neither conjoined nor disjoined, that the body is neither conjoined nor disjoined, and that the mental faculty is neither conjoined nor disjoined; that sights are neither conjoined nor disjoined, that sounds are neither conjoined nor disjoined, that odors are neither conjoined nor disjoined, that tastes are neither conjoined nor disjoined, that tangibles are neither conjoined nor disjoined, and that mental phenomena are neither conjoined nor disjoined; that visual consciousness is neither conjoined nor disjoined, that auditory consciousness is neither conjoined nor disjoined, that olfactory consciousness is neither conjoined nor disjoined, that gustatory consciousness is neither conjoined nor disjoined, that tactile consciousness is neither conjoined nor disjoined, and that mental consciousness is neither conjoined nor disjoined; that visually compounded sensory contact is neither conjoined nor disjoined, that aurally compounded sensory contact is neither conjoined nor disjoined, that nasally compounded sensory contact is neither conjoined nor disjoined, that lingually compounded sensory contact is neither conjoined nor disjoined, that corporeally compounded sensory contact is neither conjoined nor disjoined, and that mentally compounded sensory contact is neither conjoined nor disjoined; that feelings conditioned by visually compounded sensory contact are neither conjoined nor disjoined, that feelings conditioned by aurally compounded sensory contact are neither conjoined nor disjoined, that feelings conditioned by nasally compounded sensory contact are neither conjoined nor disjoined, that feelings conditioned by lingually compounded sensory contact are neither conjoined nor disjoined, that feelings conditioned by corporeally compounded sensory contact are neither conjoined nor disjoined, and that feelings conditioned by mentally compounded sensory contact are neither conjoined nor disjoined; that the earth element is neither conjoined nor disjoined, that the water element is neither conjoined nor disjoined, that the fire element is neither conjoined nor disjoined, that the wind element is neither conjoined nor disjoined, that the space element is neither conjoined nor disjoined, and that the consciousness element is neither conjoined nor disjoined; that ignorance is neither conjoined nor disjoined, that formative predispositions are neither conjoined nor disjoined, that consciousness is neither conjoined nor disjoined, that name and form are neither conjoined nor disjoined, that the six sense fields are neither conjoined nor disjoined, that sensory contact is neither conjoined nor disjoined, that sensation is neither conjoined nor disjoined, that craving is neither conjoined nor disjoined, that grasping is neither conjoined nor disjoined, that the rebirth process is neither conjoined nor disjoined, that birth is neither conjoined nor disjoined, and that aging and death are neither conjoined nor disjoined; that the perfection of generosity is neither conjoined nor disjoined, that the perfection of ethical discipline is neither conjoined nor disjoined, that the perfection of tolerance is neither conjoined nor disjoined, that the perfection of perseverance is neither conjoined nor disjoined, that the perfection of meditative concentration is neither conjoined nor disjoined, and that the perfection of wisdom is neither conjoined nor disjoined; that the emptiness of internal phenomena is neither conjoined nor disjoined, that the emptiness of external phenomena is neither conjoined nor disjoined, that the emptiness of external and internal phenomena is neither conjoined nor disjoined, that the emptiness of emptiness is neither conjoined nor disjoined, that the emptiness of great extent is neither conjoined nor disjoined, that the emptiness of ultimate reality is neither conjoined nor disjoined, that the emptiness of conditioned phenomena is neither conjoined nor disjoined, that the emptiness of unconditioned phenomena is neither conjoined nor disjoined, that the emptiness of the unlimited is neither conjoined nor disjoined, that the emptiness of that which has is neither beginning nor end is neither conjoined nor disjoined, that the emptiness of nonexclusion is neither conjoined nor disjoined, that the emptiness of inherent nature is neither conjoined nor disjoined, that the emptiness of all phenomena is neither conjoined nor disjoined, that the emptiness of intrinsic defining characteristics is neither conjoined nor disjoined, that the emptiness of that which cannot be apprehended is neither conjoined nor disjoined, that the emptiness of nonentities is neither conjoined nor disjoined, that the emptiness of essential nature is neither conjoined nor disjoined, and that the emptiness of an essential nature of nonentities is neither conjoined nor disjoined; that the four applications of mindfulness are neither conjoined nor disjoined, that the four correct exertions are neither conjoined nor disjoined, that the four supports for miraculous ability are neither conjoined nor disjoined, that the five faculties are neither conjoined nor disjoined, that the five powers are neither conjoined nor disjoined, that the seven branches of enlightenment are neither conjoined nor disjoined, and that the noble eightfold path is neither conjoined nor disjoined; that the four truths of the noble ones are neither conjoined nor disjoined, that the four meditative concentrations are neither conjoined nor disjoined, that the four immeasurable attitudes are neither conjoined nor disjoined, that the four formless absorptions are neither conjoined nor disjoined, that the eight liberations are neither conjoined nor disjoined, that the nine serial steps of meditative absorption are neither conjoined nor disjoined, that the emptiness, signlessness, and wishlessness gateways to liberation are neither conjoined nor disjoined, that the extrasensory powers are neither conjoined nor disjoined, that the meditative stabilities are neither conjoined nor disjoined, and that the dhāraṇī gateways are neither conjoined nor disjoined; that the ten powers of the tathāgatas are neither conjoined nor disjoined, that the four fearlessnesses are neither conjoined nor disjoined, that the four kinds of exact knowledge are neither conjoined nor disjoined, that great compassion is neither conjoined nor disjoined, and that the eighteen distinct qualities of the buddhas are neither conjoined nor disjoined; and that the fruit of having entered the stream is neither conjoined nor disjoined, that the fruit of once-returner is neither conjoined nor disjoined, that the fruit of non-returner is neither conjoined nor disjoined, that arhatship is neither conjoined nor disjoined, that individual enlightenment is neither conjoined nor disjoined, that the knowledge of the aspects of the path is neither conjoined nor disjoined, and that all-aspect omniscience is neither conjoined nor disjoined. Subhūti, bodhisattva great beings should persevere accordingly in the six perfections.
“Moreover, Subhūti, bodhisattva great beings should not persevere, thinking, ‘I will be established in physical forms.’ They should not persevere, thinking, ‘I will be established in feelings.’ They should not persevere, thinking, ‘I will be established in perceptions.’ They should not persevere, thinking, ‘I will be established in formative predispositions.’ They should not persevere, thinking, ‘I will be established in consciousness.’
“They should not persevere, thinking, ‘I will be established in the eyes.’ They should not persevere, thinking, ‘I will be established in the ears.’ They should not persevere, thinking, ‘I will be established in the nose.’ They should not persevere, thinking, ‘I will be established in the tongue.’ They should not persevere, thinking, ‘I will be established in the body.’ They should not persevere, thinking, ‘I will be established in the mental faculty.’ They should not persevere, thinking, ‘I will be established in sights.’ They should not persevere, thinking, ‘I will be established in sounds.’ They should not persevere, thinking, ‘I will be established in odors.’ They should not persevere, thinking, ‘I will be established in tastes.’ They should not persevere, thinking, ‘I will be established in tangibles.’ They should not persevere, thinking, ‘I will be established in mental phenomena.’ They should not persevere, thinking, ‘I will be established in visual consciousness.’ They should not persevere, thinking, ‘I will be established in auditory consciousness.’ They should not persevere, thinking, ‘I will be established in olfactory consciousness.’ They should not persevere, thinking, ‘I will be established in gustatory consciousness.’ They should not persevere, thinking, ‘I will be established in tactile consciousness.’ They should not persevere, thinking, ‘I will be established in mental consciousness.’
“They should not persevere, thinking, ‘I will be established in visually compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in aurally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in nasally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in lingually compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in corporeally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in mentally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by visually compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by aurally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by nasally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by lingually compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by corporeally compounded sensory contact.’ They should not persevere, thinking, ‘I will be established in feelings conditioned by mentally compounded sensory contact.’
“They should not persevere, thinking, ‘I will be established in the earth element.’ They should not persevere, thinking, ‘I will be established in the water element.’ They should not persevere, thinking, ‘I will be established in the fire element.’ They should not persevere, thinking, ‘I will be established in the wind element.’ They should not persevere, thinking, ‘I will be established in the space element.’ They should not persevere, thinking, ‘I will be established in the consciousness element.’
“They should not persevere, thinking, ‘I will be established in ignorance.’ They should not persevere, thinking, ‘I will be established in formative predispositions.’ They should not persevere, thinking, ‘I will be established in consciousness.’ They should not persevere, thinking, ‘I will be established in name and form.’ They should not persevere, thinking, ‘I will be established in the six sense fields.’ They should not persevere, thinking, ‘I will be established in sensory contact.’ They should not persevere, thinking, ‘I will be established in sensation.’ They should not persevere, thinking, ‘I will be established in craving.’ They should not persevere, thinking, ‘I will be established in grasping.’ They should not persevere, thinking, ‘I will be established in the rebirth process.’ They should not persevere, thinking, ‘I will be established in birth.’ They should not persevere, thinking, ‘I will be established in aging and death.’
“They should not persevere, thinking, ‘I will be established in the perfection of generosity.’ They should not persevere, thinking, ‘I will be established in the perfection of ethical discipline.’ They should not persevere, thinking, ‘I will be established in the perfection of tolerance.’ They should not persevere, thinking, ‘I will be established in the perfection of perseverance.’ They should not persevere, thinking, ‘I will be established in the perfection of meditative concentration.’ They should not persevere, thinking, ‘I will be established in the perfection of wisdom.’
“They should not persevere, thinking, ‘I will be established in the emptiness of internal phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of external phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of external and internal phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of emptiness.’ They should not persevere, thinking, ‘I will be established in the emptiness of great extent.’ They should not persevere, thinking, ‘I will be established in the emptiness of ultimate reality.’ They should not persevere, thinking, ‘I will be established in the emptiness of conditioned phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of unconditioned phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of the unlimited.’ They should not persevere, thinking, ‘I will be established in the emptiness of that which has is neither beginning nor end.’ They should not persevere, thinking, ‘I will be established in the emptiness of nonexclusion.’ They should not persevere, thinking, ‘I will be established in the emptiness of inherent nature.’ They should not persevere, thinking, ‘I will be established in the emptiness of all phenomena.’ They should not persevere, thinking, ‘I will be established in the emptiness of intrinsic defining characteristics.’ They should not persevere, thinking, ‘I will be established in the emptiness of that which cannot be apprehended.’ They should not persevere, thinking, ‘I will be established in the emptiness of nonentities.’ They should not persevere, thinking, ‘I will be established in the emptiness of essential nature.’ They should not persevere, thinking, ‘I will be established in the emptiness of an essential nature of nonentities.’
“They should not persevere, thinking, ‘I will be established in the four applications of mindfulness.’ They should not persevere, thinking, ‘I will be established in the four correct exertions.’ They should not persevere, thinking, ‘I will be established in the four supports for miraculous ability.’ They should not persevere, thinking, ‘I will be established in the five faculties.’ They should not persevere, thinking, ‘I will be established in the five powers.’ They should not persevere, thinking, ‘I will be established in the seven branches of enlightenment.’ They should not persevere, thinking, ‘I will be established in the noble eightfold path.’
“They should not persevere, thinking, ‘I will be established in the four truths of the noble ones.’ They should not persevere, thinking, ‘I will be established in the four meditative concentrations.’ They should not persevere, thinking, ‘I will be established in the four immeasurable attitudes.’ They should not persevere, thinking, ‘I will be established in the four formless absorptions.’ They should not persevere, thinking, ‘I will be established in the eight liberations.’ They should not persevere, thinking, ‘I will be established in the nine serial steps of meditative absorption.’ They should not persevere, thinking, ‘I will be established in the emptiness, signlessness, and wishlessness gateways to liberation.’ They should not persevere, thinking, ‘I will be established in the extrasensory powers.’ They should not persevere, thinking, ‘I will be established in the meditative stabilities.’ They should not persevere, thinking, ‘I will be established in the dhāraṇī gateways.’
“They should not persevere, thinking, ‘I will be established in the ten powers of the tathāgatas.’ They should not persevere, thinking, ‘I will be established in the four fearlessnesses.’ They should not persevere, thinking, ‘I will be established in the four kinds of exact knowledge.’ They should not persevere, thinking, ‘I will be established in great compassion.’ They should not persevere, thinking, ‘I will be established in the eighteen distinct qualities of the buddhas.’
“They should not persevere, thinking, ‘I will be established in the fruit of having entered the stream.’ They should not persevere, thinking, ‘I will be established in the fruit of once-returner.’ They should not persevere, thinking, ‘I will be established in the fruit of non-returner.’ They should not persevere, thinking, ‘I will be established in arhatship.’ They should not persevere, thinking, ‘I will be established in individual enlightenment.’ They should not persevere, thinking, ‘I will be established in the knowledge of the aspects of the path.’ They should not persevere, thinking, ‘I will be established in all-aspect omniscience.’
“If you ask why, it is because physical forms are not established anywhere, feelings are not established anywhere, perceptions are not established anywhere, formative predispositions are not established anywhere, and consciousness is not established anywhere; the eyes are not established anywhere, the ears are not established anywhere, the nose is not established anywhere, the tongue is not established anywhere, the body is not established anywhere, and the mental faculty is not established anywhere; sights are not established anywhere, sounds are not established anywhere, odors are not established anywhere, tastes are not established anywhere, tangibles are not established anywhere, and mental phenomena are not established anywhere; visual consciousness is not established anywhere, auditory consciousness is not established anywhere, olfactory consciousness is not established anywhere, gustatory consciousness is not established anywhere, tactile consciousness is not established anywhere, and mental consciousness is not established anywhere; visually compounded sensory contact is not established anywhere, aurally compounded sensory contact is not established anywhere, nasally compounded sensory contact is not established anywhere, lingually compounded sensory contact is not established anywhere, corporeally compounded sensory contact is not established anywhere, and mentally compounded sensory contact is not established anywhere; feelings conditioned by visually compounded sensory contact are not established anywhere, feelings conditioned by aurally compounded sensory contact are not established anywhere, feelings conditioned by nasally compounded sensory contact are not established anywhere, feelings conditioned by lingually compounded sensory contact are not established anywhere, feelings conditioned by corporeally compounded sensory contact are not established anywhere, and feelings conditioned by mentally compounded sensory contact are not established anywhere; the earth element is not established anywhere, the water element is not established anywhere, the fire element is not established anywhere, the wind element is not established anywhere, the space element is not established anywhere, and the consciousness element is not established anywhere; ignorance is not established anywhere, formative predispositions are not established anywhere, consciousness is not established anywhere, name and form are not established anywhere, the six sense fields are not established anywhere, sensory contact is not established anywhere, sensation is not established anywhere, craving is not established anywhere, grasping is not established anywhere, the rebirth process is not established anywhere, birth is not established anywhere, and aging and death are not established anywhere; the perfection of generosity is not established anywhere, the perfection of ethical discipline is not established anywhere, the perfection of tolerance is not established anywhere, the perfection of perseverance is not established anywhere, the perfection of meditative concentration is not established anywhere, and the perfection of wisdom is not established anywhere; the emptiness of internal phenomena is not established anywhere, the emptiness of external phenomena is not established anywhere, the emptiness of external and internal phenomena is not established anywhere, the emptiness of emptiness is not established anywhere, the emptiness of great extent is not established anywhere, the emptiness of ultimate reality is not established anywhere, the emptiness of conditioned phenomena is not established anywhere, the emptiness of unconditioned phenomena is not established anywhere, the emptiness of the unlimited is not established anywhere, the emptiness of that which has neither beginning nor end is not established anywhere, the emptiness of nonexclusion is not established anywhere, the emptiness of inherent nature is not established anywhere, the emptiness of all phenomena is not established anywhere, the emptiness of intrinsic defining characteristics is not established anywhere, the emptiness of that which cannot be apprehended is not established anywhere, the emptiness of nonentities is not established anywhere, the emptiness of essential nature is not established anywhere, and the emptiness of an essential nature of nonentities is not established anywhere; the four applications of mindfulness are not established anywhere, the four correct exertions are not established anywhere, the four supports for miraculous ability are not established anywhere, the five faculties are not established anywhere, the five powers are not established anywhere, the seven branches of enlightenment are not established anywhere, and the noble eightfold path is not established anywhere; the four truths of the noble ones are not established anywhere, the four meditative concentrations are not established anywhere, the four immeasurable attitudes are not established anywhere, the four formless absorptions are not established anywhere, the eight liberations are not established anywhere, the nine serial steps of meditative absorption are not established anywhere, the emptiness, signlessness, and wishlessness gateways to liberation are not established anywhere, the extrasensory powers are not established anywhere, the meditative stabilities are not established anywhere, and the dhāraṇī gateways are not established anywhere; the ten powers of the tathāgatas are not established anywhere, the four fearlessnesses are not established anywhere, the four kinds of exact knowledge are not established anywhere, great compassion is not established anywhere, and the eighteen distinct qualities of the buddhas are not established anywhere; and the fruit of having entered the stream is not established anywhere, the fruit of once-returner is not established anywhere, the fruit of non-returner is not established anywhere, arhatship is not established anywhere, individual enlightenment is not established anywhere, the knowledge of the aspects of the path is not established anywhere, and all-aspect omniscience is not established anywhere. It is thus, by way of not dwelling, that bodhisattva great beings will fully awaken to unsurpassed, perfect, complete enlightenment.
“To illustrate, Subhūti, if a man wants to eat mangoes or breadfruit, he should plant mangoes or breadfruit. Having planted them, he should nurture them with water at the appropriate times, and ward off blight. Through these accumulated causes and conditions, the plants will finally ripen and will bear mangoes or breadfruit, and he can eat the mangoes or the breadfruit. In the same way, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should indeed train in the six perfections. They should favor beings with gifts, should favor them with ethical discipline, should favor them with tolerance, should favor them with perseverance, should favor them with meditative concentration, and should favor them with wisdom. They should liberate beings from saṃsāra. So it is, Subhūti, that bodhisattva great beings who wish not to be dependent on others, who wish to refine a buddhafield, who wish to be seated at the site of enlightenment, and who wish to turn the wheel of the Dharma should train in the six perfections.”
Subhūti asked, “Blessed Lord, do you say that they should train in the perfection of wisdom by means of the perfection of wisdom?”
“Subhūti,” replied the Blessed One, “I do say that they should train in the perfection of wisdom by means of the perfection of wisdom. I say that those who wish to attain full control over all phenomena1096 should train in the perfection of wisdom. If you ask why, it is because it is the perfection of wisdom through which the level of full control over all phenomena will be attained. This perfection of wisdom is the gateway to all phenomena. Just as a great ocean is the gateway to all rivers, in the same way, the perfection of wisdom is indeed the gateway to all phenomena. Individuals in the vehicle of the śrāvakas, in the vehicle of the pratyekabuddhas, or in the vehicle of the bodhisattvas should train in this very perfection of wisdom.
“Therefore, Subhūti, bodhisattva great beings should train in the perfection of generosity, should train in the perfection of ethical discipline, should train in the perfection of tolerance, should train in the perfection of perseverance, should train in the perfection of meditative concentration, and should train in the perfection of wisdom; should train in the emptiness of internal phenomena, should train in the emptiness of external phenomena, should train in the emptiness of external and internal phenomena, should train in the emptiness of emptiness, should train in the emptiness of great extent, should train in the emptiness of ultimate reality, should train in the emptiness of conditioned phenomena, should train in the emptiness of unconditioned phenomena, should train in the emptiness of the unlimited, should train in the emptiness of that which has neither beginning nor end, should train in the emptiness of nonexclusion, should train in the emptiness of inherent nature, should train in the emptiness of all phenomena, should train in the emptiness of intrinsic defining characteristics, should train in the emptiness of that which cannot be apprehended, should train in the emptiness of nonentities, should train in the emptiness of essential nature, and should train in the emptiness of an essential nature of nonentities; should train in the four applications of mindfulness, should train in the four correct exertions, should train in the four supports for miraculous ability, should train in the five faculties, should train in the five powers, should train in the seven branches of enlightenment, and should train in the noble eightfold path; should train in the four truths of the noble ones, should train in the four meditative concentrations, should train in the four immeasurable attitudes, should train in the four formless absorptions, should train in the eight liberations, should train in the nine serial steps of meditative absorption, should train in the emptiness, signlessness, and wishlessness gateways to liberation, should train in the extrasensory powers, should train in the meditative stabilities, and should train in the dhāraṇī gateways; should train in the ten powers of the tathāgatas, should train in the four fearlessnesses, should train in the four kinds of exact knowledge, should train in great loving kindness, should train in great compassion, and should train in the eighteen distinct qualities of the buddhas; and should train in the fruit of having entered the stream, should train in the fruit of once-returner, should train in the fruit of non-returner, should train in arhatship, should train in individual enlightenment, should train in the knowledge of the aspects of the path, and should train in all-aspect omniscience.
“To illustrate, Subhūti, it is hard for a master of archery holding a suitable bow to be overcome by enemies and assailants. In the same way, Subhūti, it is hard for bodhisattva great beings who practice the perfection of wisdom to be overcome by Māra or the gods belonging to the māra class. Therefore, Subhūti, bodhisattva great beings who wish to fully awaken to unsurpassed, perfect, complete enlightenment should train in the perfection of wisdom.
“The lord buddhas of the past, future, and present watch over those who practice the perfection of wisdom in that manner.”
Subhūti asked, “How do the lord buddhas watch over bodhisattva great beings who practice the perfection of generosity? How do they watch over those who practice the perfection of ethical discipline? How do they watch over those who practice the perfection of tolerance? How do they watch over those who practice the perfection of perseverance? How do they watch over those who practice the perfection of meditative concentration? How do they watch over those who practice the perfection of wisdom? How do they watch over those who practice the emptiness of internal phenomena? How do they watch over those who practice the emptiness of external phenomena? How do they watch over those who practice the emptiness of external and internal phenomena? How do they watch over those who practice the emptiness of emptiness? How do they watch over those who practice the emptiness of great extent? How do they watch over those who practice the emptiness of ultimate reality? How do they watch over those who practice the emptiness of conditioned phenomena? How do they watch over those who practice the emptiness of unconditioned phenomena? How do they watch over those who practice the emptiness of the unlimited? How do they watch over those who practice the emptiness of that which has neither beginning nor end? How do they watch over those who practice the emptiness of nonexclusion? How do they watch over those who practice the emptiness of inherent nature? How do they watch over those who practice the emptiness of all phenomena? How do they watch over those who practice the emptiness of intrinsic defining characteristics? How do they watch over those who practice the emptiness of that which cannot be apprehended? How do they watch over those who practice the emptiness of nonentities? How do they watch over those who practice the emptiness of essential nature? How do they watch over those who practice the emptiness of an essential nature of nonentities? How do they watch over those who practice the applications of mindfulness? How do they watch over those who practice the correct exertions? How do they watch over those who practice the supports for miraculous ability? How do they watch over those who practice the faculties? How do they watch over those who practice the powers? How do they watch over those who practice the branches of enlightenment? How do they watch over those who practice the noble eightfold path? How do they watch over those who practice the truths of the noble ones? How do they watch over those who practice the meditative concentrations? How do they watch over those who practice the immeasurable attitudes? How do they watch over those who practice the formless absorptions? How do they watch over those who practice the eight liberations? How do they watch over those who practice the nine serial steps of meditative absorption? How do they watch over those who practice the emptiness, signlessness, and wishlessness gateways to liberation? How do they watch over those who practice the extrasensory powers? How do they watch over those who practice the meditative stabilities? How do they watch over those who practice the dhāraṇī gateways? How do they watch over those who practice the ten powers of the tathāgatas? How do they watch over those who practice the four fearlessnesses? How do they watch over those who practice the four kinds of exact knowledge? How do they watch over those who practice great loving kindness? How do they watch over those who practice great compassion? How do they watch over those who practice the eighteen distinct qualities of the buddhas? How do they watch over those who practice the fruit of having entered the stream? How do they watch over those who practice the fruit of once-returner? How do they watch over those who practice the fruit of non-returner? How do they watch over those who practice arhatship? How do they watch over those who practice individual enlightenment? How do they watch over those who practice the knowledge of the aspects of the path? How do they watch over those who practice all-aspect omniscience?”
“Here, Subhūti,” replied the Blessed One, “the lord buddhas watch over bodhisattva great beings who practice the perfection of generosity, but of course they watch over them in such a way that giving is not apprehended. They watch over those who practice the perfection of ethical discipline, but of course they watch over them in such a way that ethical discipline is not apprehended. They watch over those who practice the perfection of tolerance, but of course they watch over them in such a way that tolerance is not apprehended. They watch over those who practice the perfection of perseverance, but of course they watch over them in such a way that perseverance is not apprehended. They watch over those who practice the perfection of meditative concentration, but of course they watch over them in such a way that meditative concentration is not apprehended. They watch over those who practice the perfection of wisdom, but of course they watch over them in such a way that wisdom is not apprehended.