“Blessed Lord, what is the real nature of consciousness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of consciousness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of name and form?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of name and form. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the six sense fields?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the six sense fields. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of sensory contact?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of sensory contact. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of sensation?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of sensation. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of craving?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of craving. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of grasping?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of grasping. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the rebirth process?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the rebirth process. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of birth?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of birth. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of aging and death?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of aging and death. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of generosity?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of generosity. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of ethical discipline?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of ethical discipline. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of tolerance?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of tolerance. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of perseverance?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of perseverance. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of meditative concentration?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of meditative concentration. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the perfection of wisdom?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the perfection of wisdom. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of internal phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of internal phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of external phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of external phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of external and internal phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of external and internal phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of emptiness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of emptiness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of great extent?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of great extent. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of ultimate reality?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of ultimate reality. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of conditioned phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of conditioned phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of unconditioned phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of unconditioned phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of the unlimited?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of the unlimited. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of that which has neither beginning nor end?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of that which has neither beginning nor end. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of nonexclusion?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of nonexclusion. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of inherent nature?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of inherent nature. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of all phenomena?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of all phenomena. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of intrinsic defining characteristics?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of intrinsic defining characteristics. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of that which cannot be apprehended?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of that which cannot be apprehended. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of nonentities?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of nonentities. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of essential nature?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of essential nature. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness of an essential nature of nonentities?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness of an essential nature of nonentities. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the applications of mindfulness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the applications of mindfulness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the correct exertions?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the correct exertions. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the supports for miraculous ability?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the supports for miraculous ability. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the faculties?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the faculties. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the powers?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the powers. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the branches of enlightenment?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the branches of enlightenment. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the noble eightfold path?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the noble eightfold path. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the truths of the noble ones?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the truths of the noble ones. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the meditative concentrations?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the meditative concentrations. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the immeasurable attitudes?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the immeasurable attitudes. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the formless absorptions?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the formless absorptions. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the eight liberations?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the eight liberations. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the serial steps of meditative absorption?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the serial steps of meditative absorption. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the emptiness, signlessness, and wishlessness gateways to liberation?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the emptiness, signlessness, and wishlessness gateways to liberation. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the extrasensory powers?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the extrasensory powers. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the meditative stabilities?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the meditative stabilities. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the dhāraṇī gateways?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the dhāraṇī gateways. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the powers of the tathāgatas?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the powers of the tathāgatas. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the fearlessnesses?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the fearlessnesses. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the kinds of exact knowledge?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the kinds of exact knowledge. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of great loving kindness?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of great loving kindness. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of great compassion?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of great compassion. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the distinct qualities of the buddhas?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the distinct qualities of the buddhas. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the fruit of having entered the stream?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the fruit of having entered the stream. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the fruit of once-returner?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the fruit of once-returner. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the fruit of non-returner?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the fruit of non-returner. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of arhatship?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of arhatship. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of individual enlightenment?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of individual enlightenment. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of the knowledge of the aspects of the path?” asked Subhūti.
“This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of the knowledge of the aspects of the path. Bodhisattva great beings should train in it,” replied the Blessed One.
“Blessed Lord, what is the real nature of all-aspect omniscience?” asked Subhūti.
The Blessed One replied, “This real nature in which arising is not apprehended, perishing is not apprehended, and lasting and changing into something else is not apprehended is the real nature of all-aspect omniscience. Bodhisattva great beings should train in it.
“When they understand the very limit of reality, they will understand all phenomena, in brief and in detail.”
“Blessed Lord, what is the very limit of reality?” asked Subhūti.
The Blessed One replied, “Without limits is the very limit of reality. Bodhisattva great beings who train at this very limit will understand all phenomena, in brief and in detail.
“When they understand the realm of phenomena, bodhisattva great beings will understand all phenomena, in brief and in detail.”
“Blessed Lord, what is the realm of phenomena?” asked Subhūti.
The Blessed One replied, “Without a realm is the realm of phenomena. The delimiting and the terminating of that realm of phenomena are not apprehended. Bodhisattva great beings who understand the realm of phenomena accordingly will understand all phenomena, in brief and in detail.”
“Blessed Lord, how should all phenomena be understood, in brief and in detail?” asked Subhūti.
“Of course, all phenomena should be understood as neither conjoined nor disjoined,” replied the Blessed One.
“Blessed Lord, what are those phenomena that are not conjoined and that are not disjoined?” asked Subhūti.
The Blessed One replied, “Physical forms are neither conjoined nor disjoined, feelings are neither conjoined nor disjoined, perceptions are neither conjoined nor disjoined, formative predispositions are neither conjoined nor disjoined, and consciousness is neither conjoined nor disjoined; the eyes are neither conjoined nor disjoined, the ears are neither conjoined nor disjoined, the nose is neither conjoined nor disjoined, the tongue is neither conjoined nor disjoined, the body is neither conjoined nor disjoined, and the mental faculty is neither conjoined nor disjoined; sights are neither conjoined nor disjoined, sounds are neither conjoined nor disjoined, odors are neither conjoined nor disjoined, tastes are neither conjoined nor disjoined, tangibles are neither conjoined nor disjoined, and mental phenomena are neither conjoined nor disjoined; visual consciousness is neither conjoined nor disjoined, auditory consciousness is neither conjoined nor disjoined, olfactory consciousness is neither conjoined nor disjoined, gustatory consciousness is neither conjoined nor disjoined, tactile consciousness is neither conjoined nor disjoined, and mental consciousness is neither conjoined nor disjoined; visually compounded sensory contact is neither conjoined nor disjoined, aurally compounded sensory contact is neither conjoined nor disjoined, nasally compounded sensory contact is neither conjoined nor disjoined, lingually compounded sensory contact is neither conjoined nor disjoined, corporeally compounded sensory contact is neither conjoined nor disjoined, and mentally compounded sensory contact is neither conjoined nor disjoined; feelings conditioned by visually compounded sensory contact are neither conjoined nor disjoined, feelings conditioned by aurally compounded sensory contact are neither conjoined nor disjoined, feelings conditioned by nasally compounded sensory contact are neither conjoined nor disjoined, feelings conditioned by lingually compounded sensory contact are neither conjoined nor disjoined, feelings conditioned by corporeally compounded sensory contact are neither conjoined nor disjoined, and feelings conditioned by mentally compounded sensory contact are neither conjoined nor disjoined; the earth element is neither conjoined nor disjoined, the water element is neither conjoined nor disjoined, the fire element is neither conjoined nor disjoined, the wind element is neither conjoined nor disjoined, the space element is neither conjoined nor disjoined, and the consciousness element is neither conjoined nor disjoined; ignorance is neither conjoined nor disjoined, formative predispositions are neither conjoined nor disjoined, consciousness is neither conjoined nor disjoined, name and form are neither conjoined nor disjoined, the six sense fields are neither conjoined nor disjoined, sensory contact is neither conjoined nor disjoined, sensation is neither conjoined nor disjoined, craving is neither conjoined nor disjoined, grasping is neither conjoined nor disjoined, the rebirth process is neither conjoined nor disjoined, birth is neither conjoined nor disjoined, and aging and death are neither conjoined nor disjoined; the perfection of generosity is neither conjoined nor disjoined, the perfection of ethical discipline is neither conjoined nor disjoined, the perfection of tolerance is neither conjoined nor disjoined, the perfection of perseverance is neither conjoined nor disjoined, the perfection of meditative concentration is neither conjoined nor disjoined, and the perfection of wisdom is neither conjoined nor disjoined; the emptiness of internal phenomena is neither conjoined nor disjoined, the emptiness of external phenomena is neither conjoined nor disjoined, the emptiness of external and internal phenomena is neither conjoined nor disjoined, the emptiness of emptiness is neither conjoined nor disjoined, the emptiness of great extent is neither conjoined nor disjoined, the emptiness of ultimate reality is neither conjoined nor disjoined, the emptiness of conditioned phenomena is neither conjoined nor disjoined, the emptiness of unconditioned phenomena is neither conjoined nor disjoined, the emptiness of the unlimited is neither conjoined nor disjoined, the emptiness of that which has neither beginning nor end is neither conjoined nor disjoined, the emptiness of nonexclusion is neither conjoined nor disjoined, the emptiness of inherent nature is neither conjoined nor disjoined, the emptiness of all phenomena is neither conjoined nor disjoined, the emptiness of intrinsic defining characteristics is neither conjoined nor disjoined, the emptiness of that which cannot be apprehended is neither conjoined nor disjoined, the emptiness of nonentities is neither conjoined nor disjoined, the emptiness of essential nature is neither conjoined nor disjoined, and the emptiness of an essential nature of nonentities is neither conjoined nor disjoined; the applications of mindfulness are neither conjoined nor disjoined, the correct exertions are neither conjoined nor disjoined, the supports for miraculous ability are neither conjoined nor disjoined, the faculties are neither conjoined nor disjoined, the powers are neither conjoined nor disjoined, the branches of enlightenment are neither conjoined nor disjoined, and the noble eightfold path is neither conjoined nor disjoined; the truths of the noble ones are neither conjoined nor disjoined, the meditative concentrations are neither conjoined nor disjoined, the immeasurable attitudes are neither conjoined nor disjoined, the formless absorptions are neither conjoined nor disjoined, the eight liberations are neither conjoined nor disjoined, the nine serial steps of meditative absorption are neither conjoined nor disjoined, the emptiness, signlessness, and wishlessness gateways to liberation are neither conjoined nor disjoined, the extrasensory powers are neither conjoined nor disjoined, the meditative stabilities are neither conjoined nor disjoined, and the dhāraṇī gateways are neither conjoined nor disjoined; the ten powers of the tathāgatas are neither conjoined nor disjoined, the four fearlessnesses are neither conjoined nor disjoined, the four kinds of exact knowledge are neither conjoined nor disjoined, great loving kindness is neither conjoined nor disjoined, great compassion is neither conjoined nor disjoined, and the eighteen distinct qualities of the buddhas are neither conjoined nor disjoined; and the fruit of having entered the stream is neither conjoined nor disjoined, the fruit of once-returner is neither conjoined nor disjoined, the fruit of non-returner is neither conjoined nor disjoined, arhatship is neither conjoined nor disjoined, individual enlightenment is neither conjoined nor disjoined, the knowledge of the aspects of the path is neither conjoined nor disjoined, and all-aspect omniscience is neither conjoined nor disjoined. The realm of the conditioned is neither conjoined nor disjoined, and the realm of the unconditioned is neither conjoined nor disjoined.
“If you ask why, it is because they have no essential nature such that they could be conjoined or disjoined. That which has no essential nature is a nonentity. A nonentity is neither conjoined with nor disjoined from a nonentity. All phenomena should be understood accordingly.
“Subhūti, this is the brief summary1097 for bodhisattva great beings. Bodhisattva great beings who are beginners should train in this perfection of brief summaries; those abiding on the ten bodhisattva levels should also train in this brief summary. Bodhisattva great beings who train in this brief summary will understand all phenomena, in brief and in detail.”
“Blessed Lord, this is realized by bodhisattva great beings with keen faculties,” said Subhūti.
“Subhūti,” replied the Blessed One, “this will also be realized by bodhisattva great beings with dull faculties. This will also be realized by bodhisattva great beings with average faculties. This will also be realized by bodhisattva great beings whose faculties have stabilized in meditation. This is not unrealized by bodhisattva great beings who want to train in it, but it will not be realized by the indolent, will not be realized by those who are feeble in perseverance, will not be realized by those of diminished mindfulness, and will not be realized by those whose minds are agitated. It will be realized by those who undertake perseverance, are not indolent, and apply mindfulness. It will be realized by those who want to train at the level of those who are irreversible and who want to attain all-aspect omniscience.
“If they train in the perfection of wisdom as it has been explained, having trained in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, they attain all-aspect omniscience. Since that is the case, when those bodhisattva great beings are practicing the perfection of wisdom, they will reject all those works of Māra, whatever might arise, whenever they do arise. Therefore, bodhisattva great beings who wish to acquire skill in means should train in the perfection of wisdom.
“When bodhisattva great beings are practicing the perfection of wisdom, cultivating the perfection of wisdom, and making an effort at the perfection of wisdom, those lord buddhas, however many there are residing and maintaining themselves and teaching the Dharma in countless world systems, watch over those bodhisattva great beings who are practicing the perfection of wisdom. If you ask why, it is because the lord buddhas of the past, future, and present originate from these six perfections. Therefore, bodhisattva great beings who practice the perfection of wisdom should definitively discern the following: They should discern that they themselves will also attain those attributes—the attributes that the lord buddhas of the past, future, and present have acquired, will acquire, and are acquiring—and therefore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should make an effort in that manner. Bodhisattva great beings making an effort in that manner swiftly will fully awaken to unsurpassed, perfect, complete enlightenment. So it is, Subhūti, that bodhisattva great beings should be inseparable from paying attention to all-aspect omniscience.
“If bodhisattva great beings practice in that manner for all-aspect omniscience, even though they may cultivate the perfection of wisdom for as little as the mere duration of a finger snap, those bodhisattva great beings will increase their merit even more than if they were to have satisfied as many beings as there are in the billionfold world system with their generosity, and to have established them in ethical discipline, established them in meditative stability, established them in wisdom, established them in liberation, and established them in the knowledge and seeing of liberation, and to have established them in the fruit of having entered the stream, established them in the fruit of once-returner, established them in the fruit of non-returner, established them in arhatship, and established them in individual enlightenment. Those who cultivate this profound perfection of wisdom for merely the duration of a finger snap increase their merit even more greatly. If you ask why, it is because generosity, ethical discipline, meditative stability, wisdom, liberation, and the knowledge and seeing of liberation, and the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, and individual enlightenment, all have originated from this perfection of wisdom. Those lord buddhas, however many there are residing and maintaining themselves and teaching the Dharma in the world systems of the ten directions, also originated from it, and those lord buddhas of the past, future, and present, they too originate from just this perfection of wisdom.
“Moreover, Subhūti, those who cultivate this perfection of wisdom with their attention focused on all-aspect omniscience for a few instants, a few days, a hundred days, a few years, a hundred years, an eon, or from a hundred eons to a hundred countless eons will increase their merit even more than if they were to have established as many beings as there are in world systems numerous as the grains of sand of the River Gaṅgā in generosity; to have established them in ethical discipline, established them in meditative stability, established them in wisdom, established them in liberation, and established them in the knowledge and seeing of liberation; and to have established them in the fruit of having entered the stream, established them in the fruit of once-returner, established them in the fruit of non-returner, established them in arhatship, and established them in individual enlightenment. If you ask why, it is because those lord buddhas who have taught the foundation of meritorious action arisen from generosity, taught the foundation of meritorious action arisen from ethical discipline, and taught the foundation of meritorious action arisen from meditation, and who have taught the fruit of having entered the stream, taught the fruit of once-returner, taught the fruit of non-returner, taught arhatship, and taught individual enlightenment, also originate from it.