“One should know that these bodhisattva great beings are expert in the path of refinement. One should know that these bodhisattva great beings are expert in the path of nonrefinement. One should know that these bodhisattva great beings are expert in arising and ceasing. One should know that these bodhisattva great beings are expert in lasting and changing into something else. One should know that these bodhisattva great beings are expert in attachment. One should know that these bodhisattva great beings are expert in hatred. One should know that these bodhisattva great beings are expert in delusion. One should know that these bodhisattva great beings are expert in nonattachment. One should know that these bodhisattva great beings are expert in nonhatred. One should know that these bodhisattva great beings are expert in nondelusion. One should know that these bodhisattva great beings are expert in views. One should know that these bodhisattva great beings are expert in the absence of views. One should know that these bodhisattva great beings are expert in wrong views. One should know that these bodhisattva great beings are expert in the absence of wrong views. One should know that these bodhisattva great beings are expert in the view of a self. One should know that these bodhisattva great beings are expert in the view of a being. One should know that these bodhisattva great beings are expert in the view of a life. One should know that these bodhisattva great beings are expert in the view of one who lives. One should know that these bodhisattva great beings are expert in the view of a person. One should know that these bodhisattva great beings are expert in the view of an individual. One should know that these bodhisattva great beings are expert in the view of one born of Manu. One should know that these bodhisattva great beings are expert in the view of a child of Manu. One should know that these bodhisattva great beings are expert in the view of an agent. One should know that these bodhisattva great beings are expert in the view of an instigator of an agent. One should know that these bodhisattva great beings are expert in the view of a motivator. One should know that these bodhisattva great beings are expert in the view of an inciter. One should know that these bodhisattva great beings are expert in the view of a knower. One should know that these bodhisattva great beings are expert in the view of a viewer. One should know that these bodhisattva great beings are expert in…up to…all views.
“One should know that these bodhisattva great beings are expert in name.1106 One should know that these bodhisattva great beings are expert in name and form. One should know that these bodhisattva great beings are expert in the referent. One should know that these bodhisattva great beings are expert in the predominant. One should know that these bodhisattva great beings are expert in the aspects. One should know that these bodhisattva great beings are expert in the defining characteristics.
“One should know that these bodhisattva great beings are expert in suffering. One should know that these bodhisattva great beings are expert in origination. One should know that these bodhisattva great beings are expert in cessation. One should know that these bodhisattva great beings are expert in the path.
“One should know that these bodhisattva great beings are expert in the hells. One should know that these bodhisattva great beings are expert in the path to the hells. One should know that these bodhisattva great beings are expert in the animal realms. One should know that these bodhisattva great beings are expert in the path to the animal realms. One should know that these bodhisattva great beings are expert in the world of Yama. One should know that these bodhisattva great beings are expert in the path to the world of Yama. One should know that these bodhisattva great beings are expert in humans. One should know that these bodhisattva great beings are expert in the path to becoming a human. One should know that these bodhisattva great beings are expert in nonhumans. One should know that these bodhisattva great beings are expert in the path to becoming a nonhuman. One should know that these bodhisattva great beings are expert in the gods. One should know that these bodhisattva great beings are expert in the path to becoming a god. One should know that these bodhisattva great beings are expert in the fruit of having entered the stream. One should know that these bodhisattva great beings are expert in the path to the fruit of having entered the stream. One should know that these bodhisattva great beings are expert in the fruit of once-returner. One should know that these bodhisattva great beings are expert in the path to the fruit of once-returner. One should know that these bodhisattva great beings are expert in the fruit of non-returner. One should know that these bodhisattva great beings are expert in the path to the fruit of non-returner. One should know that these bodhisattva great beings are expert in arhatship. One should know that these bodhisattva great beings are expert in the path to arhatship. One should know that these bodhisattva great beings are expert in individual enlightenment. One should know that these bodhisattva great beings are expert in the path to individual enlightenment. One should know that these bodhisattva great beings are expert in the knowledge of the aspects of the path. One should know that these bodhisattva great beings are expert in the path to the knowledge of the aspects of the path. One should know that these bodhisattva great beings are expert in all-aspect omniscience. One should know that these bodhisattva great beings are expert in the path to all-aspect omniscience.
“One should know that these bodhisattva great beings are expert in the faculties. One should know that these bodhisattva great beings are expert in the completion of the faculties. One should know that these bodhisattva great beings are expert in quick1107 wisdom. One should know that these bodhisattva great beings are expert in keen wisdom. One should know that these bodhisattva great beings are expert in fast wisdom. One should know that these bodhisattva great beings are expert in penetrating wisdom. One should know that these bodhisattva great beings are expert in vast wisdom. One should know that these bodhisattva great beings are expert in wisdom that is equal to the unequaled.
“One should know that these bodhisattva great beings are expert in past time. One should know that these bodhisattva great beings are expert in future time. One should know that these bodhisattva great beings are expert in present time. One should know that these bodhisattva great beings are expert in the method. One should know that these bodhisattva great beings are expert in the aspirations of beings. One should know that these bodhisattva great beings are expert in the aspiration. One should know that these bodhisattva great beings are expert in the surpassing aspiration. One should know that these bodhisattva great beings are expert in the meaning. One should know that these bodhisattva great beings are expert in the letter. One should know that these bodhisattva great beings are expert in the three vehicles.
“Subhūti, one should know that these are the excellent advantages for bodhisattva great beings who practice the perfection of wisdom, who actualize the perfection of wisdom, and who cultivate the perfection of wisdom.”
Subhūti asked, “Blessed Lord, how should they practice the perfection of wisdom? How should they actualize the perfection of wisdom? How should they cultivate the perfection of wisdom?”
The Blessed One replied, “They should practice the perfection of wisdom through the peace of physical forms, through the contingency of physical forms, through the vanity of physical forms, and through the essencelessness of physical forms.
“They should practice the perfection of wisdom through the peace of perceptions, through the contingency of perceptions, through the vanity of perceptions, and through the essencelessness of perceptions.
“They should practice the perfection of wisdom through the peace of formative predispositions, through the contingency of formative predispositions, through the vanity of formative predispositions, and through the essencelessness of formative predispositions.
“They should practice the perfection of wisdom through the peace of consciousness, through the contingency of consciousness, through the vanity of consciousness, and through the essencelessness of consciousness.
“They should practice the perfection of wisdom through the peace of the eyes, through the contingency of the eyes, through the vanity of the eyes, and through the essencelessness of the eyes.
“They should practice the perfection of wisdom through the peace of the ears, through the contingency of the ears, through the vanity of the ears, and through the essencelessness of the ears.
“They should practice the perfection of wisdom through the peace of the nose, through the contingency of the nose, through the vanity of the nose, and through the essencelessness of the nose.
“They should practice the perfection of wisdom through the peace of the tongue, through the contingency of the tongue, through the vanity of the tongue, and through the essencelessness of the tongue.
“They should practice the perfection of wisdom through the peace of the body, through the contingency of the body, through the vanity of the body, and through the essencelessness of the body.
“They should practice the perfection of wisdom through the peace of the mental faculty, through the contingency of the mental faculty, through the vanity of the mental faculty, and through the essencelessness of the mental faculty.
“They should practice the perfection of wisdom through the peace of sights, through the contingency of sights, through the vanity of sights, and through the essencelessness of sights.
“They should practice the perfection of wisdom through the peace of sounds, through the contingency of sounds, through the vanity of sounds, and through the essencelessness of sounds.
“They should practice the perfection of wisdom through the peace of odors, through the contingency of odors, through the vanity of odors, and through the essencelessness of odors.
“They should practice the perfection of wisdom through the peace of tastes, through the contingency of tastes, through the vanity of tastes, and through the essencelessness of tastes.
“They should practice the perfection of wisdom through the peace of tangibles, through the contingency of tangibles, through the vanity of tangibles, and through the essencelessness of tangibles.
“They should practice the perfection of wisdom through the peace of mental phenomena, through the contingency of mental phenomena, through the vanity of mental phenomena, and through the essencelessness of mental phenomena.
“They should practice the perfection of wisdom through the peace of visual consciousness, through the contingency of visual consciousness, through the vanity of visual consciousness, and through the essencelessness of visual consciousness.
“They should practice the perfection of wisdom through the peace of auditory consciousness, through the contingency of auditory consciousness, through the vanity of auditory consciousness, and through the essencelessness of auditory consciousness.
“They should practice the perfection of wisdom through the peace of olfactory consciousness, through the contingency of olfactory consciousness, through the vanity of olfactory consciousness, and through the essencelessness of olfactory consciousness.
“They should practice the perfection of wisdom through the peace of gustatory consciousness, through the contingency of gustatory consciousness, through the vanity of gustatory consciousness, and through the essencelessness of gustatory consciousness.
“They should practice the perfection of wisdom through the peace of tactile consciousness, through the contingency of tactile consciousness, through the vanity of tactile consciousness, and through the essencelessness of tactile consciousness.
“They should practice the perfection of wisdom through the peace of mental consciousness, through the contingency of mental consciousness, through the vanity of mental consciousness, and through the essencelessness of mental consciousness.
“They should practice the perfection of wisdom through the peace of visually compounded sensory contact, through the contingency of visually compounded sensory contact, through the vanity of visually compounded sensory contact, and through the essencelessness of visually compounded sensory contact.
“They should practice the perfection of wisdom through the peace of aurally compounded sensory contact, through the contingency of aurally compounded sensory contact, through the vanity of aurally compounded sensory contact, and through the essencelessness of aurally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of nasally compounded sensory contact, through the contingency of nasally compounded sensory contact, through the vanity of nasally compounded sensory contact, and through the essencelessness of nasally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of lingually compounded sensory contact, through the contingency of lingually compounded sensory contact, through the vanity of lingually compounded sensory contact, and through the essencelessness of lingually compounded sensory contact.
“They should practice the perfection of wisdom through the peace of corporeally compounded sensory contact, through the contingency of corporeally compounded sensory contact, through the vanity of corporeally compounded sensory contact, and through the essencelessness of corporeally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of mentally compounded sensory contact, through the contingency of mentally compounded sensory contact, through the vanity of mentally compounded sensory contact, and through the essencelessness of mentally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by visually compounded sensory contact, through the contingency of feelings conditioned by visually compounded sensory contact, through the vanity of feelings conditioned by visually compounded sensory contact, and through the essencelessness of feelings conditioned by visually compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by aurally compounded sensory contact, through the contingency of feelings conditioned by aurally compounded sensory contact, through the vanity of feelings conditioned by aurally compounded sensory contact, and through the essencelessness of feelings conditioned by aurally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by nasally compounded sensory contact, through the contingency of feelings conditioned by nasally compounded sensory contact, through the vanity of feelings conditioned by nasally compounded sensory contact, and through the essencelessness of feelings conditioned by nasally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by lingually compounded sensory contact, through the contingency of feelings conditioned by lingually compounded sensory contact, through the vanity of feelings conditioned by lingually compounded sensory contact, and through the essencelessness of feelings conditioned by lingually compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by corporeally compounded sensory contact, through the contingency of feelings conditioned by corporeally compounded sensory contact, through the vanity of feelings conditioned by corporeally compounded sensory contact, and through the essencelessness of feelings conditioned by corporeally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of feelings conditioned by mentally compounded sensory contact, through the contingency of feelings conditioned by mentally compounded sensory contact, through the vanity of feelings conditioned by mentally compounded sensory contact, and through the essencelessness of feelings conditioned by mentally compounded sensory contact.
“They should practice the perfection of wisdom through the peace of the earth element, through the contingency of the earth element, through the vanity of the earth element, and through the essencelessness of the earth element.
“They should practice the perfection of wisdom through the peace of the water element, through the contingency of the water element, through the vanity of the water element, and through the essencelessness of the water element.
“They should practice the perfection of wisdom through the peace of the fire element, through the contingency of the fire element, through the vanity of the fire element, and through the essencelessness of the fire element.
“They should practice the perfection of wisdom through the peace of the wind element, through the contingency of the wind element, through the vanity of the wind element, and through the essencelessness of the wind element.
“They should practice the perfection of wisdom through the peace of the space element, through the contingency of the space element, through the vanity of the space element, and through the essencelessness of the space element.
“They should practice the perfection of wisdom through the peace of the consciousness element, through the contingency of the consciousness element, through the vanity of the consciousness element, and through the essencelessness of the consciousness element.
“They should practice the perfection of wisdom through the peace of formative predispositions, through the contingency of formative predispositions, through the vanity of formative predispositions, and through the essencelessness of formative predispositions.
“They should practice the perfection of wisdom through the peace of consciousness, through the contingency of consciousness, through the vanity of consciousness, and through the essencelessness of consciousness.
“They should practice the perfection of wisdom through the peace of name and form, through the contingency of name and form, through the vanity of name and form, and through the essencelessness of name and form.
“They should practice the perfection of wisdom through the peace of the six sense fields, through the contingency of the six sense fields, through the vanity of the six sense fields, and through the essencelessness of the six sense fields.
“They should practice the perfection of wisdom through the peace of sensory contact, through the contingency of sensory contact, through the vanity of sensory contact, and through the essencelessness of sensory contact.
“They should practice the perfection of wisdom through the peace of sensation, through the contingency of sensation, through the vanity of sensation, and through the essencelessness of sensation.
“They should practice the perfection of wisdom through the peace of the rebirth process, through the contingency of the rebirth process, through the vanity of the rebirth process, and through the essencelessness of the rebirth process.
“They should practice the perfection of wisdom through the peace of birth, through the contingency of birth, through the vanity of birth, and through the essencelessness of birth.
“They should practice the perfection of wisdom through the peace of aging and death, through the contingency of aging and death, through the vanity of aging and death, and through the essencelessness of aging and death.
“You asked, ‘How should they actualize the perfection of wisdom?’ They should actualize the perfection of wisdom by actualizing the emptiness of space. You also asked, ‘How should they cultivate the perfection of wisdom?’ They should cultivate the perfection of wisdom by not cultivating the cultivation of the emptiness of space.”
Subhūti then asked, “Blessed Lord, for how long will bodhisattva great beings have practiced the perfection of wisdom to become practiced in1108 the perfection of wisdom?”
“From the time when they first set their mind, until they are seated at the site of enlightenment, they must practice the perfection of wisdom, and so too they must actualize it and must cultivate it,” replied the Blessed One.
“Blessed Lord, how should they practice a stream of mind that is without interruption and without separation?” asked Subhūti.
The Blessed One replied, “They should practice the perfection of wisdom by not allowing an opportunity for attention to be paid to anything else. They should practice the perfection of wisdom, should actualize the perfection of wisdom, and should cultivate the perfection of wisdom by never giving up paying attention to all-aspect omniscience, but of course they should practice it, and similarly actualize and cultivate it, in such a way that the phenomena that are mind and mental factors do not move.”
“Blessed Lord, will those who have practiced the perfection of wisdom, actualized the perfection of wisdom, and cultivated the perfection of wisdom attain all-aspect omniscience?” asked Subhūti.
“No,” replied the Blessed One.
“In that case, will those who have not cultivated it?” asked Subhūti.
“No,” replied the Blessed One.
“In that case, will those who have both cultivated while cultivating it, and not cultivated while not cultivating it?” asked Subhūti.
“No,” replied the Blessed One.
“In that case, will those who have neither cultivated nor not cultivated it?” asked Subhūti.
“No,” replied the Blessed One.
“In that case, Blessed Lord, how will they attain all-aspect omniscience?” asked Subhūti.
“As will the real nature,” replied the Blessed One.
“How will the real nature?” asked Subhūti.
“As will the very limit of reality,” replied the Blessed One.
“How will the very limit of reality?” asked Subhūti.
“As will the realm of phenomena,” replied the Blessed One.
“How will the realm of phenomena?” asked Subhūti.
“As will the mass1109 of selves, the mass of beings, the mass of lives, and the mass of individuals,” replied the Blessed One.
“Blessed Lord, how will the mass of selves, the mass of beings, the mass of lives, and the mass of individuals?” asked Subhūti.
“Subhūti, do you think that the self, a being, a life, or an individual can be apprehended?” asked the Blessed One in return.
“No, Blessed Lord,” said Subhūti.
“Subhūti,” continued the Blessed One, “if the self, a being, a life, or an individual cannot be apprehended, how will they be designated as the mass of selves, the mass of beings, the mass of lives, or the mass of individuals? They will attain all-aspect omniscience like that, through a perfection of wisdom that has not been designated, and all phenomena that have not been designated.”
Subhūti asked, “Blessed Lord, can the perfection of wisdom not be designated? Can the perfection of meditative concentration not be designated? Can the perfection of perseverance not be designated? Can the perfection of tolerance not be designated? Can the perfection of ethical discipline not be designated? Can the perfection of generosity not be designated? Can the emptiness of internal phenomena not be designated? Can the emptiness of external phenomena not be designated? Can the emptiness of external and internal phenomena not be designated? Can the emptiness of emptiness not be designated? Can the emptiness of great extent not be designated? Can the emptiness of ultimate reality not be designated? Can the emptiness of conditioned phenomena not be designated? Can the emptiness of unconditioned phenomena not be designated? Can the emptiness of the unlimited not be designated? Can the emptiness of that which has neither beginning nor end not be designated? Can the emptiness of nonexclusion not be designated? Can the emptiness of inherent nature not be designated? Can the emptiness of all phenomena not be designated? Can the emptiness of intrinsic defining characteristics not be designated? Can the emptiness of that which cannot be apprehended not be designated? Can the emptiness of nonentities not be designated? Can the emptiness of essential nature not be designated? Can the emptiness of an essential nature of nonentities not be designated? Can the applications of mindfulness not be designated? Can the correct exertions not be designated? Can the supports for miraculous ability not be designated? Can the faculties not be designated? Can the powers not be designated? Can the branches of enlightenment not be designated? Can the noble eightfold path not be designated? Can the truths of the noble ones not be designated? Can the meditative concentrations not be designated? Can the immeasurable attitudes not be designated? Can the formless absorptions not be designated? Can the eight liberations not be designated? Can the nine serial steps of meditative absorption not be designated? Can the emptiness, signlessness, and wishlessness gateways to liberation not be designated? Can the extrasensory powers not be designated? Can the meditative stabilities not be designated? Can the dhāraṇī gateways not be designated? Can the ten powers of the tathāgatas not be designated? Can the four fearlessnesses not be designated? Can the four kinds of exact knowledge not be designated? Can great loving kindness not be designated? Can great compassion not be designated? Can the eighteen distinct qualities of the buddhas not be designated? Can the fruit of having entered the stream not be designated? Can the fruit of once-returner not be designated? Can the fruit of non-returner not be designated? Can arhatship not be designated? Can individual enlightenment not be designated? Can the knowledge of the aspects of the path not be designated? Can all-aspect omniscience not be designated?”
“Subhūti,” replied the Blessed One, “the perfection of wisdom cannot be designated. The perfection of meditative concentration cannot be designated. The perfection of perseverance cannot be designated. The perfection of tolerance cannot be designated. The perfection of ethical discipline cannot be designated. The perfection of generosity cannot be designated. The emptiness of internal phenomena cannot be designated. The emptiness of external phenomena cannot be designated. The emptiness of external and internal phenomena cannot be designated. The emptiness of emptiness cannot be designated. The emptiness of great extent cannot be designated. The emptiness of ultimate reality cannot be designated. The emptiness of conditioned phenomena cannot be designated. The emptiness of unconditioned phenomena cannot be designated. The emptiness of the unlimited cannot be designated. The emptiness of that which has neither beginning nor end cannot be designated. The emptiness of nonexclusion cannot be designated. The emptiness of inherent nature cannot be designated. The emptiness of all phenomena cannot be designated. The emptiness of intrinsic defining characteristics cannot be designated. The emptiness of that which cannot be apprehended cannot be designated. The emptiness of nonentities cannot be designated. The emptiness of essential nature cannot be designated. The emptiness of an essential nature of nonentities cannot be designated. The applications of mindfulness cannot be designated. The correct exertions cannot be designated. The supports for miraculous ability cannot be designated. The faculties cannot be designated. The powers cannot be designated. The branches of enlightenment cannot be designated. The noble eightfold path cannot be designated. The truths of the noble ones cannot be designated. The meditative concentrations cannot be designated. The immeasurable attitudes cannot be designated. The formless absorptions cannot be designated. The eight liberations cannot be designated. The nine serial steps of meditative absorption cannot be designated. The emptiness, signlessness, and wishlessness gateways to liberation cannot be designated. The extrasensory powers cannot be designated. The meditative stabilities cannot be designated. The dhāraṇī gateways cannot be designated. The ten powers of the tathāgatas cannot be designated. The four fearlessnesses cannot be designated. The four kinds of exact knowledge cannot be designated. Great loving kindness cannot be designated. Great compassion cannot be designated. The eighteen distinct qualities of the buddhas cannot be designated. The fruit of having entered the stream cannot be designated. The fruit of once-returner cannot be designated. The fruit of non-returner cannot be designated. Arhatship cannot be designated. Individual enlightenment cannot be designated. The knowledge of the aspects of the path cannot be designated. Unsurpassed, perfect, complete enlightenment cannot be designated. All phenomena cannot be designated, be they conditioned phenomena or unconditioned phenomena, or be they attributes of the śrāvakas, attributes of the pratyekabuddhas, attributes of the bodhisattvas, or attributes of the buddhas.”
“Blessed Lord,” asked Subhūti, “if, in this manner, all phenomena cannot be designated, why, Blessed Lord, are the hells given a designation, the animal realm given a designation, the world of Yama given a designation, the gods given a designation, humans given a designation, those who have entered the stream given a designation, once-returners given a designation, non-returners given a designation, arhats given a designation, pratyekabuddhas given a designation, bodhisattvas given a designation, and perfectly complete buddhas given a designation?”
“Subhūti, do you think a being that is a designation1110 can be apprehended?” asked the Blessed One in return.
“No, Blessed Lord,” said Subhūti.
“Subhūti,” continued the Blessed One, “if a being cannot be apprehended, how could the hells be given a designation, how could the animal realm be given a designation, how could the world of Yama be given a designation, how could the gods be given a designation, how could humans be given a designation, how could those who have entered the stream be given a designation, how could once-returners be given a designation, how could non-returners be given a designation, how could arhats be given a designation, how could pratyekabuddhas be given a designation, how could bodhisattvas be given a designation, and how could perfectly complete buddhas be given a designation?
“Subhūti, in that manner, bodhisattva great beings who practice the perfection of wisdom should train in all phenomena, which cannot be given designations.”
Subhūti asked, “Is it then the case, Blessed Lord, that bodhisattva great beings who practice the perfection of wisdom should not train in physical forms, train in feelings, train in perceptions, train in formative predispositions, or train in consciousness; train in the eyes, train in the ears, train in the nose, train in the tongue, train in the body, or train in the mental faculty; train in sights, train in sounds, train in odors, train in tastes, train in tangibles, or train in mental phenomena; train in visual consciousness, train in auditory consciousness, train in olfactory consciousness, train in gustatory consciousness, train in tactile consciousness, or train in mental consciousness; train in visually compounded sensory contact, train in aurally compounded sensory contact, train in nasally compounded sensory contact, train in lingually compounded sensory contact, train in corporeally compounded sensory contact, or train in mentally compounded sensory contact; train in feelings conditioned by visually compounded sensory contact, train in feelings conditioned by aurally compounded sensory contact, train in feelings conditioned by nasally compounded sensory contact, train in feelings conditioned by lingually compounded sensory contact, train in feelings conditioned by corporeally compounded sensory contact, or train in feelings conditioned by mentally compounded sensory contact; train in the earth element, train in the water element, train in the fire element, train in the wind element, train in the space element, or train in the consciousness element; train in ignorance, train in formative predispositions, train in consciousness, train in name and form, train in the six sense fields, train in sensory contact, train in sensation, train in craving, train in grasping, train in the rebirth process, train in birth, or train in aging and death; train in the perfection of generosity, train in the perfection of ethical discipline, train in the perfection of tolerance, train in the perfection of perseverance, train in the perfection of meditative concentration, or train in the perfection of wisdom; train in the emptiness of internal phenomena, train in the emptiness of external phenomena, train in the emptiness of external and internal phenomena, train in the emptiness of emptiness, train in the emptiness of great extent, train in the emptiness of ultimate reality, train in the emptiness of conditioned phenomena, train in the emptiness of unconditioned phenomena, train in the emptiness of the unlimited, train in the emptiness of that which has neither beginning nor end, train in the emptiness of nonexclusion, train in the emptiness of inherent nature, train in the emptiness of all phenomena, train in the emptiness of intrinsic defining characteristics, train in the emptiness of that which cannot be apprehended, train in the emptiness of nonentities, train in the emptiness of essential nature, or train in the emptiness of an essential nature of nonentities; train in the applications of mindfulness, train in the correct exertions, train in the supports for miraculous ability, train in the faculties, train in the powers, train in the branches of enlightenment, or train in the noble eightfold path; train in the truths of the noble ones, train in the meditative concentrations, train in the immeasurable attitudes, train in the formless absorptions, train in the eight liberations, train in the nine serial steps of meditative absorption, train in the emptiness, signlessness, and wishlessness gateways to liberation, train in the extrasensory powers, train in the meditative stabilities, or train in the dhāraṇī gateways; train in the ten powers of the tathāgatas, train in the four fearlessnesses, train in the four kinds of exact knowledge, train in great loving kindness, train in great compassion, or train in the eighteen distinct qualities of the buddhas; or train in the fruit of having entered the stream, train in the fruit of once-returner, train in the fruit of non-returner, train in arhatship, train in individual enlightenment, train in the knowledge of the aspects of the path, or train in all-aspect omniscience?”
The Blessed One replied, “They should train in physical forms without subtraction or addition,1111 should train in feelings without subtraction or addition, should train in perceptions without subtraction or addition, should train in formative predispositions without subtraction or addition, and should train in consciousness without subtraction or addition; should train in the eyes without subtraction or addition, should train in the ears without subtraction or addition, should train in the nose without subtraction or addition, should train in the tongue without subtraction or addition, should train in the body without subtraction or addition, and should train in the mental faculty without subtraction or addition; should train in sights without subtraction or addition, should train in sounds without subtraction or addition, should train in odors without subtraction or addition, should train in tastes without subtraction or addition, should train in tangibles without subtraction or addition, and should train in mental phenomena without subtraction or addition; should train in visual consciousness without subtraction or addition, should train in auditory consciousness without subtraction or addition, should train in olfactory consciousness without subtraction or addition, should train in gustatory consciousness without subtraction or addition, should train in tactile consciousness without subtraction or addition, and should train in mental consciousness without subtraction or addition; should train in visually compounded sensory contact without subtraction or addition, should train in aurally compounded sensory contact without subtraction or addition, should train in nasally compounded sensory contact without subtraction or addition, should train in lingually compounded sensory contact without subtraction or addition, should train in corporeally compounded sensory contact without subtraction or addition, and should train in mentally compounded sensory contact without subtraction or addition; should train in feelings conditioned by visually compounded sensory contact without subtraction or addition, should train in feelings conditioned by aurally compounded sensory contact without subtraction or addition, should train in feelings conditioned by nasally compounded sensory contact without subtraction or addition, should train in feelings conditioned by lingually compounded sensory contact without subtraction or addition, should train in feelings conditioned by corporeally compounded sensory contact without subtraction or addition, and should train in feelings conditioned by mentally compounded sensory contact without subtraction or addition; should train in the earth element without subtraction or addition, should train in the water element without subtraction or addition, should train in the fire element without subtraction or addition, should train in the wind element without subtraction or addition, should train in the space element without subtraction or addition, and should train in the consciousness element without subtraction or addition; should train in ignorance without subtraction or addition, should train in formative predispositions without subtraction or addition, should train in consciousness without subtraction or addition, should train in name and form without subtraction or addition, should train in the six sense fields without subtraction or addition, should train in sensory contact without subtraction or addition, should train in sensation without subtraction or addition, should train in craving without subtraction or addition, should train in grasping without subtraction or addition, should train in the rebirth process without subtraction or addition, should train in birth without subtraction or addition, and should train in aging and death without subtraction or addition; should train in the perfection of generosity without subtraction or addition, should train in the perfection of ethical discipline without subtraction or addition, should train in the perfection of tolerance without subtraction or addition, should train in the perfection of perseverance without subtraction or addition, should train in the perfection of meditative concentration without subtraction or addition, and should train in the perfection of wisdom without subtraction or addition; should train in the emptiness of internal phenomena without subtraction or addition, should train in the emptiness of external phenomena without subtraction or addition, should train in the emptiness of external and internal phenomena without subtraction or addition, should train in the emptiness of emptiness without subtraction or addition, should train in the emptiness of great extent without subtraction or addition, should train in the emptiness of ultimate reality without subtraction or addition, should train in the emptiness of conditioned phenomena without subtraction or addition, should train in the emptiness of unconditioned phenomena without subtraction or addition, should train in the emptiness of the unlimited without subtraction or addition, should train in the emptiness of that which has neither beginning nor end without subtraction or addition, should train in the emptiness of nonexclusion without subtraction or addition, should train in the emptiness of inherent nature without subtraction or addition, should train in the emptiness of all phenomena without subtraction or addition, should train in the emptiness of intrinsic defining characteristics without subtraction or addition, should train in the emptiness of that which cannot be apprehended without subtraction or addition, should train in the emptiness of nonentities without subtraction or addition, should train in the emptiness of essential nature without subtraction or addition, and should train in the emptiness of an essential nature of nonentities without subtraction or addition; should train in the applications of mindfulness without subtraction or addition, should train in the correct exertions without subtraction or addition, should train in the supports for miraculous ability without subtraction or addition, should train in the faculties without subtraction or addition, should train in the powers without subtraction or addition, should train in the branches of enlightenment without subtraction or addition, and should train in the noble eightfold path without subtraction or addition; should train in the truths of the noble ones without subtraction or addition, should train in the meditative concentrations without subtraction or addition, should train in the immeasurable attitudes without subtraction or addition, should train in the formless absorptions without subtraction or addition, should train in the eight liberations without subtraction or addition, should train in the nine serial steps of meditative absorption without subtraction or addition, should train in emptiness without subtraction or addition, should train in signlessness without subtraction or addition, should train in wishlessness without subtraction or addition, should train in the extrasensory powers without subtraction or addition, should train in the meditative stabilities without subtraction or addition, and should train in the dhāraṇī gateways without subtraction or addition; should train in the ten powers of the tathāgatas without subtraction or addition, should train in the four fearlessnesses without subtraction or addition, should train in the four kinds of exact knowledge without subtraction or addition, should train in great loving kindness without subtraction or addition, should train in great compassion without subtraction or addition, and should train in the eighteen distinct qualities of the buddhas without subtraction or addition; and should train in the fruit of having entered the stream without subtraction or addition, should train in the fruit of once-returner without subtraction or addition, should train in the fruit of non-returner without subtraction or addition, should train in arhatship without subtraction or addition, should train in individual enlightenment without subtraction or addition, should train in the knowledge of the aspects of the path without subtraction or addition, and should train in all-aspect omniscience without subtraction or addition.”
Subhūti asked, “Blessed Lord, how should they train in physical forms without subtraction or addition? How should they train in feelings without subtraction or addition? How should they train in perceptions without subtraction or addition? How should they train in formative predispositions without subtraction or addition? How should they train in consciousness without subtraction or addition?
“How should they train in the eyes without subtraction or addition? How should they train in the ears without subtraction or addition? How should they train in the nose without subtraction or addition? How should they train in the tongue without subtraction or addition? How should they train in the body without subtraction or addition? How should they train in the mental faculty without subtraction or addition? How should they train in sights without subtraction or addition? How should they train in sounds without subtraction or addition? How should they train in odors without subtraction or addition? How should they train in tastes without subtraction or addition? How should they train in tangibles without subtraction or addition? How should they train in mental phenomena without subtraction or addition? How should they train in visual consciousness without subtraction or addition? How should they train in auditory consciousness without subtraction or addition? How should they train in olfactory consciousness without subtraction or addition? How should they train in gustatory consciousness without subtraction or addition? How should they train in tactile consciousness without subtraction or addition? How should they train in mental consciousness without subtraction or addition?
“How should they train in visually compounded sensory contact without subtraction or addition? How should they train in aurally compounded sensory contact without subtraction or addition? How should they train in nasally compounded sensory contact without subtraction or addition? How should they train in lingually compounded sensory contact without subtraction or addition? How should they train in corporeally compounded sensory contact without subtraction or addition? How should they train in mentally compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by visually compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by aurally compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by nasally compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by lingually compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by corporeally compounded sensory contact without subtraction or addition? How should they train in feelings conditioned by mentally compounded sensory contact without subtraction or addition?
“How should they train in the earth element without subtraction or addition? How should they train in the water element without subtraction or addition? How should they train in the fire element without subtraction or addition? How should they train in the wind element without subtraction or addition? How should they train in the space element without subtraction or addition? How should they train in the consciousness element without subtraction or addition?
“How should they train in ignorance without subtraction or addition? How should they train in formative predispositions without subtraction or addition? How should they train in consciousness without subtraction or addition? How should they train in name and form without subtraction or addition? How should they train in the six sense fields without subtraction or addition? How should they train in sensory contact without subtraction or addition? How should they train in sensation without subtraction or addition? How should they train in craving without subtraction or addition? How should they train in grasping without subtraction or addition? How should they train in the rebirth process without subtraction or addition? How should they train in birth without subtraction or addition? How should they train in aging and death without subtraction or addition?
“How should they train in the perfection of generosity without subtraction or addition? How should they train in the perfection of ethical discipline without subtraction or addition? How should they train in the perfection of tolerance without subtraction or addition? How should they train in the perfection of perseverance without subtraction or addition? How should they train in the perfection of meditative concentration without subtraction or addition? How should they train in the perfection of wisdom without subtraction or addition?