The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you speak of ‘the conduct of a bodhisattva, the conduct of a bodhisattva,’ what is it that has the designation conduct of a bodhisattva?”

The Blessed One replied, “Subhūti, regarding the expression ‘the conduct of a bodhisattva, the conduct of a bodhisattva,’ insofar as it is conduct for the sake of enlightenment, it is therefore called the conduct of a bodhisattva.”¹¹³⁶

“Blessed Lord, what do bodhisattva great beings practice?”¹¹³⁷ asked Subhūti.

The Blessed One replied, “They practice ‘physical forms are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘perceptions are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘formative predispositions are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the eyes are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the ears are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the nose is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the tongue is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the body is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the mental faculty is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘sights are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘sounds are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘odors are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘tastes are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘tangibles are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘mental phenomena are empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘visual consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘auditory consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘olfactory consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘gustatory consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘tactile consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘mental consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘visually compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘aurally compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘nasally compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘lingually compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘corporeally compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘mentally compounded sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual.

They practice ‘feelings conditioned by visually compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings conditioned by aurally compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings conditioned by nasally compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings conditioned by lingually compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings conditioned by corporeally compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘feelings conditioned by mentally compounded sensory contact are empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the earth element is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the water element is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the fire element is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the wind element is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the space element is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the consciousness element is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘ignorance is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘formative predispositions are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘name and form are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the six sense fields are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘sensory contact is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘sensation is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘craving is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘grasping is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the rebirth process is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘birth is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘aging and death are empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the perfection of generosity is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the perfection of ethical discipline is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the perfection of tolerance is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the perfection of perseverance is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the perfection of meditative concentration is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the perfection of wisdom is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the emptiness of internal phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of external phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of external and internal phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of emptiness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of great extent is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of ultimate reality is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of conditioned phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of unconditioned phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of the unlimited is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of that which has neither beginning nor end is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of nonexclusion is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of inherent nature is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of all phenomena is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of intrinsic defining characteristics is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of that which cannot be apprehended is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of nonentities is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of essential nature is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the emptiness of an essential nature of nonentities is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the first meditative concentration is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the second meditative concentration is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the third meditative concentration is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the fourth meditative concentration is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘loving kindness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘compassion is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘empathetic joy is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘equanimity is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the sphere of infinite space is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the sphere of infinite consciousness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the sphere of nothing-at-all is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the sphere of neither perception nor nonperception is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the four applications of mindfulness are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the four correct exertions are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the four supports for miraculous ability are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the five faculties are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the five powers are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the seven branches of enlightenment are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the noble eightfold path is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the four truths of the noble ones are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the four meditative concentrations are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the four immeasurable attitudes are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the four formless absorptions are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the eight liberations are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the nine serial steps of meditative absorption are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the meditative stability of emptiness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the meditative stability of signlessness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the meditative stability of wishlessness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the extrasensory powers are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the meditative stabilities are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the dhāraṇī gateways are empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the powers of the tathāgatas are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the fearlessnesses are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the kinds of exact knowledge are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘great loving kindness is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘great compassion is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the eighteen distinct qualities of the buddhas are empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘omniscience is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the knowledge of the aspects of the path is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘all-aspect omniscience is empty,’ but of course they practice in such a manner that the mind does not become dual.

“They practice ‘the refinement of a buddhafield is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘bringing beings to maturity is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the confidences that inspire speech are empty,’ but of course they practice in such a manner that the mind does not become dual.¹¹³⁸ They practice ‘syllable accomplishments are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the entrance through letters is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the entrance through the absence of letters is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the dhāraṇīs are empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the realm of the conditioned is empty,’ but of course they practice in such a manner that the mind does not become dual. They practice ‘the realm of the unconditioned is empty,’ but of course they practice in such a manner that the mind does not become dual.

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner practice for the sake of enlightenment. It is therefore called the conduct of a bodhisattva.”

The Blessed One having said this, the venerable Subhūti then asked him, “Blessed Lord, when you speak of ‘a buddha,’ what is it that has the designation buddha?”

“Subhūti,” replied the Blessed One, “genuine reality¹¹³⁹ is called buddha. Moreover, Subhūti, those [buddhas] have fully awakened to the genuine Dharma¹¹⁴⁰ and are therefore called buddha. Moreover, Subhūti, they have a penetrating realization of genuine reality and are therefore called buddha. Moreover, Subhūti, they have fully awakened to phenomena as they really are and are therefore called buddha.

Subhūti asked, “Blessed Lord, when you speak of ‘enlightenment,’ what is it that has the designation enlightenment?”

“Subhūti,” replied the Blessed One, “this enlightenment is a designation of emptiness. It is a designation of the real nature. It is a designation of the unmistaken real nature. It is a designation of the one and only nature. It is a designation of the reality of phenomena. It is a designation of the realm of phenomena. It is a designation of the abiding nature of reality. It is a designation of the maturity of phenomena. It is a designation of the very limit of reality. Moreover, Subhūti, because enlightenment is the real nature, the unmistaken real nature, and the one and only real nature that does not change into something else, it is therefore called enlightenment. Moreover, Subhūti, this‍—namely, enlightenment‍—is a mere name and sign, and therefore it is called enlightenment. Moreover, Subhūti, the meaning of genuine is the meaning of enlightenment. Moreover, Subhūti, this is the realization that all phenomena are mere names and signs, and therefore it is called enlightenment. Moreover, Subhūti, the meaning of undivided is the meaning of enlightenment. Moreover, Subhūti, because it is the enlightenment of the lord buddhas, it is therefore called enlightenment. Moreover, Subhūti, insofar as it is the full awakening that the lord buddhas have attained, it is therefore called enlightenment.”

Subhūti asked, “Blessed Lord, do those roots of virtue of those bodhisattva great beings who practice for this enlightenment, and who practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; who practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; who practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; who practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways; who practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great loving kindness, practice great compassion, and practice the distinct qualities of the buddhas; and who practice omniscience, practice the knowledge of the aspects of the path, and practice all-aspect omniscience accumulate or dissipate, decrease or increase, arise or cease, or defile or purify?”

“Subhūti,” replied the Blessed One, “those roots of virtue of those bodhisattva great beings who practice for this enlightenment, who practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; who practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; who practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; who practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, and practice the dhāraṇī gateways; who practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great loving kindness, practice great compassion, and practice the distinct qualities of the buddhas; and who practice omniscience, practice the knowledge of the aspects of the path, and practice all-aspect omniscience do not accumulate or dissipate, decrease or increase, arise or cease, or defile or purify. If you ask why, Subhūti, it is because the enlightenment of bodhisattva great beings who practice the perfection of wisdom has not been established, by way of being an objective focus, for the purpose of the accumulation or dissipation, decrease or increase, arising or cessation, or defilement or purification of any phenomenon at all.”

Subhūti asked, “Blessed Lord, if the enlightenment of bodhisattva great beings practicing the perfection of wisdom is not established, by way of being an objective focus, for the purpose of the accumulation or dissipation, decrease or increase, arising or cessation, or defilement or purification of any phenomenon, in that case, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how will they fully grasp the perfection of generosity, how will they fully grasp the perfection of ethical discipline, how will they fully grasp the perfection of tolerance, how will they fully grasp the perfection of perseverance, how will they fully grasp the perfection of meditative concentration, and how will they fully grasp the perfection of wisdom? How will they practice the emptiness of internal phenomena, how will they practice the emptiness of external phenomena, how will they practice the emptiness of external and internal phenomena, how will they practice the emptiness of emptiness, how will they practice the emptiness of great extent, how will they practice the emptiness of ultimate reality, how will they practice the emptiness of conditioned phenomena, how will they practice the emptiness of unconditioned phenomena, how will they practice the emptiness of the unlimited, how will they practice the emptiness of that which has neither beginning nor end, how will they practice the emptiness of nonexclusion, how will they practice the emptiness of inherent nature, how will they practice the emptiness of all phenomena, how will they practice the emptiness of intrinsic defining characteristics, how will they practice the emptiness of that which cannot be apprehended, how will they practice the emptiness of nonentities, how will they practice the emptiness of essential nature, and how will they practice the emptiness of an essential nature of nonentities? How will they practice the applications of mindfulness, how will they practice the correct exertions, how will they practice the supports for miraculous ability, how will they practice the faculties, how will they practice the powers, how will they practice the branches of enlightenment, and how will they practice the noble eightfold path? How will they practice the truths of the noble ones, how will they practice the meditative concentrations, how will they practice the immeasurable attitudes, how will they practice the formless absorptions, how will they practice the liberations, how will they practice the serial steps of meditative absorption, how will they practice the emptiness, signlessness, and wishlessness gateways to liberation, how will they practice the extrasensory powers, how will they practice the meditative stabilities, and how will they practice the dhāraṇī gateways? How will they practice the ten powers of the tathāgatas, how will they practice the fearlessnesses, how will they practice the kinds of exact knowledge, how will they practice great loving kindness, how will they practice great compassion, and how will they practice the distinct qualities of the buddhas? How will they practice the ten levels of the bodhisattvas, how will they transcend the level of the śrāvakas, how will they transcend the level of the pratyekabuddhas, and how will they enter a bodhisattva’s full maturity?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings do not have a mind that practices with duality. Subhūti, bodhisattva great beings do not practice the perfection of generosity with duality, do not practice the perfection of ethical discipline with duality, do not practice the perfection of tolerance with duality, do not practice the perfection of perseverance with duality, do not practice the perfection of meditative concentration with duality, and do not practice the perfection of wisdom with duality; they do not practice the emptiness of internal phenomena with duality, do not practice the emptiness of external phenomena with duality, do not practice the emptiness of external and internal phenomena with duality, do not practice the emptiness of emptiness with duality, do not practice the emptiness of great extent with duality, do not practice the emptiness of ultimate reality with duality, do not practice the emptiness of conditioned phenomena with duality, do not practice the emptiness of unconditioned phenomena with duality, do not practice the emptiness of the unlimited with duality, do not practice the emptiness of that which has neither beginning nor end with duality, do not practice the emptiness of nonexclusion with duality, do not practice the emptiness of inherent nature with duality, do not practice the emptiness of all phenomena with duality, do not practice the emptiness of intrinsic defining characteristics with duality, do not practice the emptiness of that which cannot be apprehended with duality, do not practice the emptiness of nonentities with duality, do not practice the emptiness of essential nature with duality, and do not practice the emptiness of an essential nature of nonentities with duality; they do not practice the applications of mindfulness with duality, do not practice the correct exertions with duality, do not practice the supports for miraculous ability with duality, do not practice the faculties with duality, do not practice the powers with duality, do not practice the branches of enlightenment with duality, and do not practice the noble eightfold path with duality; they do not practice the truths of the noble ones with duality, do not practice the meditative concentrations with duality, do not practice the immeasurable attitudes with duality, do not practice the formless absorptions with duality, do not practice the liberations with duality, do not practice the serial steps of meditative absorption with duality, do not practice the emptiness, signlessness, and wishlessness gateways to liberation with duality, do not practice the extrasensory powers with duality, do not practice the meditative stabilities with duality, and do not practice the dhāraṇī gateways with duality; they do not practice the powers of the tathāgatas with duality, do not practice the fearlessnesses with duality, do not practice the kinds of exact knowledge with duality, do not practice great loving kindness with duality, do not practice great compassion with duality, and do not practice the distinct qualities of the buddhas with duality; and they do not practice omniscience with duality, do not practice the knowledge of the aspects of the path with duality, and do not practice all-aspect omniscience with duality.”

Subhūti asked, “Blessed Lord, if they do not practice the perfection of generosity with duality, do not practice the perfection of ethical discipline with duality, do not practice the perfection of tolerance with duality, do not practice the perfection of perseverance with duality, do not practice the perfection of meditative concentration with duality, and do not practice the perfection of wisdom with duality; if they do not practice the emptiness of internal phenomena with duality, do not practice the emptiness of external phenomena with duality, do not practice the emptiness of external and internal phenomena with duality, do not practice the emptiness of emptiness with duality, do not practice the emptiness of great extent with duality, do not practice the emptiness of ultimate reality with duality, do not practice the emptiness of conditioned phenomena with duality, do not practice the emptiness of unconditioned phenomena with duality, do not practice the emptiness of the unlimited with duality, do not practice the emptiness of that which has neither beginning nor end with duality, do not practice the emptiness of nonexclusion with duality, do not practice the emptiness of inherent nature with duality, do not practice the emptiness of all phenomena with duality, do not practice the emptiness of intrinsic defining characteristics with duality, do not practice the emptiness of that which cannot be apprehended with duality, do not practice the emptiness of nonentities with duality, do not practice the emptiness of essential nature with duality, and do not practice the emptiness of an essential nature of nonentities with duality; if they do not practice the applications of mindfulness with duality, do not practice the correct exertions with duality, do not practice the supports for miraculous ability with duality, do not practice the faculties with duality, do not practice the powers with duality, do not practice the branches of enlightenment with duality, and do not practice the noble eightfold path with duality; if they do not practice the truths of the noble ones with duality, do not practice the meditative concentrations with duality, do not practice the immeasurable attitudes with duality, do not practice the formless absorptions with duality, do not practice the liberations with duality, do not practice the serial steps of meditative absorption with duality, do not practice the emptiness, signlessness, and wishlessness gateways to liberation with duality, do not practice the extrasensory powers with duality, do not practice the meditative stabilities with duality, and do not practice the dhāraṇī gateways with duality; if they do not practice the powers of the tathāgatas with duality, do not practice the fearlessnesses with duality, do not practice the kinds of exact knowledge with duality, do not practice great loving kindness with duality, do not practice great compassion with duality, and do not practice the distinct qualities of the buddhas with duality; and if they do not practice omniscience with duality, do not practice the knowledge of the aspects of the path with duality, and do not practice all-aspect omniscience with duality, in that case, how do those bodhisattva great beings flourish through the many roots of virtue‍—flourish through the many roots of virtue from the time they first set their mind on enlightenment up until their last setting of their mind?”

“Subhūti,” replied the Blessed One, “whoever practices duality does not flourish through the roots of virtue. If you ask why, Subhūti, it is because all foolish ordinary people have a basis in duality, so they do not flourish through the roots of virtue. Bodhisattva great beings do not practice duality, so they flourish through the roots of virtue from the time they first set their mind on enlightenment up until their last setting of their mind. They cannot be debased by the world with its gods, humans, and asuras as they might be were they to have the roots of nonvirtue, debased by which they might fall to the level of the śrāvakas or the level of the pratyekabuddhas, or the other nonvirtuous phenomena that might captivate them, such that, captive to them, while practicing the perfection of generosity they would not flourish through the many roots of virtue, while practicing the perfection of ethical discipline they would not flourish through the many roots of virtue, while practicing the perfection of tolerance they would not flourish through the many roots of virtue, while practicing the perfection of perseverance they would not flourish through the many roots of virtue, while practicing the perfection of meditative concentration they would not flourish through the many roots of virtue, and while practicing the perfection of wisdom they would not flourish through the many roots of virtue; while practicing the emptiness of internal phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of external phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of external and internal phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of emptiness they would not flourish through the many roots of virtue, while practicing the emptiness of great extent they would not flourish through the many roots of virtue, while practicing the emptiness of ultimate reality they would not flourish through the many roots of virtue, while practicing the emptiness of conditioned phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of unconditioned phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of the unlimited they would not flourish through the many roots of virtue, while practicing the emptiness of that which has neither beginning nor end they would not flourish through the many roots of virtue, while practicing the emptiness of nonexclusion they would not flourish through the many roots of virtue, while practicing the emptiness of inherent nature they would not flourish through the many roots of virtue, while practicing the emptiness of all phenomena they would not flourish through the many roots of virtue, while practicing the emptiness of intrinsic defining characteristics they would not flourish through the many roots of virtue, while practicing the emptiness of that which cannot be apprehended they would not flourish through the many roots of virtue, while practicing the emptiness of nonentities they would not flourish through the many roots of virtue, while practicing the emptiness of essential nature they would not flourish through the many roots of virtue, and while practicing the emptiness of an essential nature of nonentities they would not flourish through the many roots of virtue; while practicing the applications of mindfulness they would not flourish through the many roots of virtue, while practicing the correct exertions they would not flourish through the many roots of virtue, while practicing the supports for miraculous ability they would not flourish through the many roots of virtue, while practicing the faculties they would not flourish through the many roots of virtue, while practicing the powers they would not flourish through the many roots of virtue, while practicing the branches of enlightenment they would not flourish through the many roots of virtue, and while practicing the noble eightfold path they would not flourish through the many roots of virtue; while practicing the truths of the noble ones they would not flourish through the many roots of virtue, while practicing the meditative concentrations they would not flourish through the many roots of virtue, while practicing the immeasurable attitudes they would not flourish through the many roots of virtue, while practicing the formless absorptions they would not flourish through the many roots of virtue, while practicing the eight liberations they would not flourish through the many roots of virtue, while practicing the nine serial steps of meditative absorption they would not flourish through the many roots of virtue, while practicing the emptiness, signlessness, and wishlessness gateways to liberation they would not flourish through the many roots of virtue, while practicing the extrasensory powers they would not flourish through the many roots of virtue, while practicing the meditative stabilities they would not flourish through the many roots of virtue, and while practicing the dhāraṇī gateways they would not flourish through the many roots of virtue; while practicing the powers of the tathāgatas they would not flourish through the many roots of virtue, while practicing the fearlessnesses they would not flourish through the many roots of virtue, while practicing the kinds of exact knowledge they would not flourish through the many roots of virtue, while practicing great loving kindness they would not flourish through the many roots of virtue, while practicing great compassion they would not flourish through the many roots of virtue, and while practicing the distinct qualities of the buddhas they would not flourish through the many roots of virtue; and while practicing omniscience they would not flourish through the many roots of virtue, while practicing the knowledge of the aspects of the path they would not flourish through the many roots of virtue, and while practicing all-aspect omniscience they would not flourish through the many roots of virtue. Subhūti, so it is that bodhisattva great beings should practice the perfection of wisdom.”

Subhūti asked, “Blessed Lord, should bodhisattva great beings practice the perfection of wisdom for roots of virtue?”

“No, Subhūti,” replied the Blessed One. “Bodhisattva great beings do not practice the perfection of wisdom for roots of virtue, nor indeed do they practice the perfection of wisdom for roots of nonvirtue. Yet, bodhisattva great beings cannot attain all-aspect omniscience without having devoted themselves to the lord buddhas, without having completed the roots of virtue, and without having been assisted by spiritual mentors.”

“Blessed Lord, how do bodhisattva great beings who have devoted themselves to the lord buddhas, who have been assisted by the roots of virtue, and who have been assisted by spiritual mentors attain all-aspect omniscience?” asked Subhūti.

“Subhūti,” replied the Blessed One, “here, from the time they first set their mind on enlightenment, bodhisattva great beings devote themselves to the lord buddhas, and whatever has been said by them in the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions, they take it all up. Having fully taken it up, having become thoroughly familiar with it through the words, having investigated it well with the mind, and having comprehended it with insight, they take complete possession of the dhāraṇī. Having taken complete possession of the dhāraṇī, they develop the kinds of exact knowledge, and with the kinds of exact knowledge developed, even after they have passed on from this life, they will never squander those doctrines until they have attained all-aspect omniscience. When they have generated roots of virtue in the presence of those tathāgatas, arhats, perfectly complete buddhas, and been assisted by those roots of virtue, they will never be reborn in the lower realms, or in the states that lack freedom.¹¹⁴¹ Through these roots of virtue they acquire purified foundations,¹¹⁴² and with these foundations they refine a buddhafield and they bring beings to maturity. Also, through the assistance of these roots of virtue, they will never be separated from spiritual mentors, the lord buddhas, bodhisattva great beings, or those teachers of the excellence of the vehicles of the śrāvakas and the pratyekabuddhas.¹¹⁴³ So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should devote themselves to the lord buddhas, they should develop the roots of virtue, and they should rely on spiritual mentors.”

This completes the fifty-fifth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”