The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if those who perceive entities in that manner do not have even concordant patience, how could they possibly have attainment? They could not. And how could they possibly have clear realization? They could not. Blessed Lord, do those who perceive nonentities have concordant patience? Do they have the level of bright insight, or the level of the spiritual family, or the eighth level, or the level of insight, or the level of attenuated refinement, or the level of no attachment, or the level of spiritual achievement, or the level of the pratyekabuddhas, or the level of the bodhisattvas, or the level of the buddhas? Do they have a path dependent on the cultivation of which they could abandon those afflicted mental states that obscure the śrāvakas and the pratyekabuddhas so that they do not enter a bodhisattva’s full maturity, and because they have not entered a bodhisattva’s full maturity do not attain all-aspect omniscience, and because they have not attained all-aspect omniscience have the obscuration that is the absence of their abandonment of all the afflicted mental states and their connecting propensities? Blessed Lord, if those attributes that might arise do not arise, how, without those attributes having arisen, could they attain all-aspect omniscience?”

“It is so, Subhūti, it is so,” replied the Blessed One. “Those who perceive nonentities do not have concordant patience. Those who perceive nonentities do not have the level of clear realization. Those who perceive nonentities do not have the level of bright insight. Those who perceive nonentities do not have the level of the spiritual family. Those who perceive nonentities do not have the eighth level. Those who perceive nonentities do not have the level of insight. Those who perceive nonentities do not have the level of attenuated refinement. Those who perceive nonentities do not have the level of no attachment. Those who perceive nonentities do not have the level of spiritual achievement. Those who perceive nonentities do not have the level of the pratyekabuddhas. Those who perceive nonentities do not have the level of the bodhisattvas. Those who perceive nonentities do not have the level of the buddhas. Those who perceive nonentities do not have a path dependent on the cultivation of which they could abandon those afflicted mental states that obscure the śrāvakas and the pratyekabuddhas so that they do not enter a bodhisattva’s full maturity, and because they have not entered a bodhisattva’s full maturity do not attain all-aspect omniscience, and because they have not attained all-aspect omniscience have the obscuration that is the absence of their abandonment of all the afflicted mental states and their connecting propensities.”

Subhūti asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, do they perceive entities, and do they perceive nonentities? Do they perceive physical forms, do they perceive feelings, do they perceive perceptions, do they perceive formative predispositions, do they perceive, and do they perceive consciousness? Do they perceive the eyes, do they perceive the ears, do they perceive the nose, do they perceive the tongue, do they perceive the body, and do they perceive the mental faculty? Do they perceive sights, do they perceive sounds, do they perceive odors, do they perceive tastes, do they perceive tangibles, and do they perceive mental phenomena? Do they perceive visual consciousness, do they perceive auditory consciousness, do they perceive olfactory consciousness, do they perceive gustatory consciousness, do they perceive tactile consciousness, and do they perceive mental consciousness? Do they perceive visually compounded sensory contact, do they perceive aurally compounded sensory contact, do they perceive nasally compounded sensory contact, do they perceive lingually compounded sensory contact, do they perceive corporeally compounded sensory contact, and do they perceive mentally compounded sensory contact? Do they perceive feelings conditioned by visually compounded sensory contact, do they perceive feelings conditioned by aurally compounded sensory contact, do they perceive feelings conditioned by nasally compounded sensory contact, do they perceive feelings conditioned by lingually compounded sensory contact, do they perceive feelings conditioned by corporeally compounded sensory contact, and do they perceive feelings conditioned by mentally compounded sensory contact? Do they perceive the earth element, do they perceive the water element, do they perceive the fire element, do they perceive the wind element, do they perceive the space element, and do they perceive the consciousness element?

“Do they perceive desire and do they perceive abandoning desire, do they perceive hatred and do they abandoning hatred, and do they perceive delusion and do they perceive abandoning delusion? Do they perceive ignorance and do they perceive abandoning ignorance, do they perceive formative predispositions and do they perceive abandoning formative predispositions, do they perceive consciousness and do they perceive abandoning consciousness, do they perceive name and form and do they perceive abandoning name and form, do they perceive the six sense fields and do they perceive abandoning the six sense fields, do they perceive sensory contact and do they perceive abandoning sensory contact, do they perceive sensation and do they perceive abandoning sensation, do they perceive craving and do they perceive abandoning craving, do they perceive grasping and do they perceive abandoning grasping, do they perceive the rebirth process and do they perceive abandoning the rebirth process, do they perceive birth and do they perceive abandoning birth, do they perceive aging and death and do they perceive abandoning aging and death, do they perceive sorrow and lamentation and do they perceive abandoning sorrow and lamentation, do they perceive suffering and discomfort and do they perceive abandoning suffering and discomfort, and do they perceive agitation and do they perceive abandoning agitation?

“Do they perceive suffering and do they perceive that suffering is to be known, do they perceive the origin and do they perceive that the origin is to be abandoned, do they perceive cessation and do they perceive that cessation is to be actualized, do they perceive the path and do they perceive that the path is to be cultivated, up to do they perceive all-aspect omniscience and do they perceive the abandonment of all the afflicted mental states and their connecting propensities?”

“No, Subhūti, they do not,” replied the Blessed One. “Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do not perceive that any phenomenon is an entity, or perceive it is a nonentity. That very absence of perceiving that anything is an entity, and of perceiving that it is a nonentity, is the bodhisattva great beings’ concordant patience. That very absence of perceiving that anything is an entity, and of perceiving that it is a nonentity, is the bodhisattva great beings’ cultivation of the path. That very absence of perceiving that anything is an entity, and of perceiving that it is a nonentity, is the fruit. Subhūti, the path of bodhisattva great beings is a nonentity. Clear realization is also a nonentity. For this reason, Subhūti, one should know that all phenomena have the essential nature of nonentity.”

Subhūti then asked, “Blessed Lord, if, indeed, all phenomena have the essential nature of nonentity, how, Blessed Lord, did the tathāgatas fully awaken to all phenomena that have the essential nature of nonentity, and how, having fully awakened to them, did they attain full control over all phenomena and gain control over them as objects within their perceptual range?”

The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, when I was formerly practicing the practices of a bodhisattva, practicing the six perfections, I achieved and then maintained the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment.

“Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—I achieved and maintained the second meditative concentration endowed with the joy and bliss that arise from meditative stability.

“On account of having no attachment to the joy, dwelling with recollection and alertness in equanimity I experienced the bliss with my body and achieved and maintained the third meditative concentration devoid of joy, about which the noble ones say, ‘They are equanimous, have recollection, and are abiding in bliss.’

“On account of having earlier abandoned the bliss, abandoned suffering, and having caused mental happiness and mental unhappiness to subside, with equanimity and recollection I achieved and maintained the purified fourth meditative concentration without bliss or suffering.

“But I did not grasp those meditative concentrations or the causal branches of these meditative concentrations. I did not give rise to conceits on account of those meditative concentrations. I did not relish the taste of meditative concentration. I did not apprehend a meditative concentration. In that manner I became absorbed in these meditative concentrations in their pure aspects. In that manner, having brought those meditative concentrations to maturity, I inclined my mind toward actualizing the different types of knowledge:¹¹⁵⁸ I inclined my mind toward actualizing divine clairaudience. I inclined my mind toward actualizing knowledge of the minds of others. I inclined my mind toward actualizing the knowledge of recollecting past lives. I inclined my mind toward actualizing divine clairvoyance.

“However, I did not, having taken hold of those extrasensory powers that were to be actualized as mental images, know, relish, or apprehend through them. Perfectly recollecting that these five extrasensory powers resemble space, I remained in equipoise. In this way I fully awakened to unsurpassed, perfect, complete enlightenment through the wisdom endowed with the single instant, and definitively comprehended that this is suffering, this is the origination of suffering, this is the cessation of suffering, and this is the path that brings about the cessation of suffering. So it was that I acquired the ten powers of the tathāgatas, acquired the four fearlessnesses, acquired the four kinds of exact knowledge, acquired great loving kindness, acquired great compassion, and acquired the distinct qualities of the buddhas and prophesied the beings belonging to the three categories.”¹¹⁵⁹

Subhūti asked, “Blessed Lord, how did the tathāgata, arhat, perfectly complete Buddha develop the four meditative concentrations, which have the essential nature of nonentity? How did he develop the six perfections, which have the essential nature of nonentity? How did he develop the extrasensory powers, which have the essential nature of nonentity? How did he develop the ten powers of the tathāgatas, which have the essential nature of nonentity? How did he develop the four fearlessnesses, which have the essential nature of nonentity? How did he develop the four kinds of exact knowledge, which have the essential nature of nonentity? How did he develop great loving kindness, which has the essential nature of nonentity? How did he develop great compassion, which has the essential nature of nonentity? How did he develop the eighteen distinct qualities of the buddhas, which have the essential nature of nonentity? How did he prophesy beings belonging to three categories, even though beings do not exist?”

“Subhūti,” replied the Blessed One, “if sense objects and negative, nonvirtuous attributes had an entity, had an essential entity, or had a dependent entity, then, Subhūti, when I was formerly practicing the practices of a bodhisattva, I would not, within knowing that sense objects have nonentity as essential entity, and that negative, nonvirtuous attributes have nonentity as essential entity, have achieved and then maintained even the four meditative concentrations. However, Subhūti, sense objects and negative, nonvirtuous attributes have no entity, have no essential entity, and have no dependent entity; rather, they have nonentity as their essential entity. It is for that reason, Subhūti, when I was formerly practicing the practices of a bodhisattva, I achieved and then maintained the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—I achieved and maintained the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with recollection and alertness in equanimity I experienced the bliss with my body and achieved and maintained the third meditative concentration devoid of joy, about which the noble ones say, ‘They are equanimous, have recollection, and are abiding in bliss.’ On account of having earlier abandoned the bliss, abandoned suffering, and having caused mental happiness and mental unhappiness to subside, with equanimity and recollection I achieved and maintained the purified fourth meditative concentration without bliss or suffering.

“Subhūti, if the extrasensory powers had an entity, had an essential entity,¹¹⁶⁰ or had a dependent entity, then, Subhūti, I would not, knowing that all the extrasensory powers have nonentity as essential entity, even have fully awakened to unsurpassed, perfect, complete enlightenment. However, Subhūti, the extrasensory powers have no entity, have no essential entity, and have no dependent entity; rather, they have nonentity as their essential entity. It is for that reason that I, the tathāgata, arhat, perfectly complete Buddha, comprehended that all the extrasensory powers have the essential nature of nonentity, and fully awakened to unsurpassed, perfect, complete enlightenment.”

Subhūti then asked, “Blessed Lord, if, despite all phenomena having the essential nature of nonentity, bodhisattva great beings in that manner fully awaken to unsurpassed, perfect, complete enlightenment by means of the four meditative concentrations and the five extrasensory powers, why is it, Blessed Lord, that despite all phenomena having the essential nature of nonentity, bodhisattva great beings practice in a series, train in a series, and progress in a series‍—in the serial practice, serial training, and serial progress through which they will attain manifest perfect buddhahood in unsurpassed, perfect, complete enlightenment?”¹¹⁶¹

“Subhūti,” replied the Blessed One, “bodhisattva great beings hear in the beginning from the lord buddhas, from bodhisattva great beings, and from arhats, non-returners, once-returners, and those who have entered the stream who devote themselves to many buddhas that the lord buddhas have the essential nature of nonentity, that bodhisattva great beings have the essential nature of nonentity, that pratyekabuddhas have the essential nature of nonentity, that arhats have the essential nature of nonentity, that non-returners have the essential nature of nonentity, that once-returners have the essential nature of nonentity, that those who have entered the stream have the essential nature of nonentity, that all the noble ones have the essential nature of nonentity, and that an essential entity of conditioned phenomena does not exist in the least, even to the extent of the tip of a strand of hair. Whereupon, those bodhisattva great beings think, ‘If even the lord buddhas have the essential nature of nonentity, bodhisattva great beings have the essential nature of nonentity, pratyekabuddhas have the essential nature of nonentity, arhats have the essential nature of nonentity, non-returners have the essential nature of nonentity, once-returners have the essential nature of nonentity, and those who have entered the stream have the essential nature of nonentity, whether I will fully awaken to unsurpassed, perfect, complete enlightenment, or whether I will not fully awaken, insofar as all phenomena have the essential nature of nonentity, of course, having fully awakened to unsurpassed, perfect, complete enlightenment I will establish all beings who practice with a perception of entity in nonentity.’

“Subhūti, those bodhisattva great beings set out directly for unsurpassed, perfect, complete enlightenment in order that all beings will pass into final nirvāṇa. They undertake that serial practice, serial training, and serial progress that is the serial practice, serial training, and serial progress in which the bodhisattva great beings of the past have trained and have fully awakened to unsurpassed, perfect, complete enlightenment.

“In the beginning they should practice the six perfections, namely, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.

“When they practice the perfection of generosity, they themselves practice offering gifts, and they also secure others in generosity. They praise generosity, and they also give those other beings who are offering gifts praise and approval. They will acquire an aggregate of great felicity through that generosity, so, with a mind that is free from faults and miserliness they should offer gifts. They are generous with gifts. They give drink to those in need of drink, vehicles to those in need of vehicles, clothing to those in need of clothing, incense to those in need of incense, garlands to those in need of garlands, unguents to those in need of unguents, bedding to those in need of bedding, lodgings to those in need of lodgings, lamps to those in need of lamps, and jewels, pearls, beryl, conch, quartz, coral, gold, and silver to those in need of jewels, pearls, beryl, conch, quartz, coral, gold, and silver, up to, they give whatever human resources might be needed to those who need them.

“Through that very generosity they complete the aggregate of ethical discipline. It causes them to acquire an exalted status among gods and acquire an exalted status among human beings. Through that very generosity and ethical discipline, they acquire the aggregate of meditative stability. Through that very generosity, ethical discipline, and meditative stability, they acquire the aggregate of wisdom. Through that very generosity, ethical discipline, meditative stability, and wisdom, they acquire the aggregate of liberation. Through that very generosity, ethical discipline, meditative stability, wisdom, and liberation, they acquire the aggregate of knowledge and seeing of liberation. Through that very generosity, ethical discipline, meditative stability, wisdom, liberation, and knowledge and seeing of liberation, they transcend the levels of the śrāvakas and pratyekabuddha and then enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through giving, practice in a series, even though all of it cannot be apprehended. If you ask why, it is because it is without essential nature.

“Moreover, Subhūti, bodhisattva great beings, from when they first set their mind, themselves practice the perfection of ethical discipline, and they also practice encouraging others in the perfection of ethical discipline, praising the perfection of ethical discipline, and giving those other beings practicing the perfection of ethical discipline praise and approval. Through that ethical discipline they acquire an exalted status among gods and acquire an exalted status among human beings. They give wealth to beings who are poor and secure them in ethical discipline, secure them in meditative stability, secure them in wisdom, secure them in liberation, and secure them in the knowledge and seeing of liberation. Through that aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas, and through that very aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation then enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through ethical discipline, practice in a series, even though all of it cannot be apprehended. If you ask why, it is because it is without essential nature.

“Moreover, Subhūti, bodhisattva great beings, from when they first set their mind, themselves practice the perfection of tolerance, and they also practice encouraging others in the perfection of tolerance, praising the perfection of tolerance, and giving those other beings practicing the perfection of tolerance praise and approval. When they practice the perfection of tolerance, they satisfy beings with their generosity, secure them in ethical discipline, secure them in meditative stability, secure them in wisdom, secure them in liberation, and secure them in the knowledge and seeing of liberation. Through that aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas, and through that very aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation then enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through tolerance, practice in a series, even though all of it cannot be apprehended. If you ask why, it is because it is without essential nature.

“Moreover, Subhūti, bodhisattva great beings, from when they first set their mind, themselves undertake perseverance with respect to the virtuous attributes, and they also practice encouraging others in the undertaking of perseverance, praising the undertaking of perseverance, and giving those other beings undertaking perseverance praise and approval. They practice the perfection of perseverance, satisfy beings with their generosity, secure them in ethical discipline, secure them in meditative stability, secure them in wisdom, secure them in liberation, and secure them in the knowledge and seeing of liberation. Through that aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas, and through that very aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation then enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through perseverance, practice in a series, even though all of it cannot be apprehended. If you ask why, it is because it is without essential nature.

“Moreover, Subhūti, bodhisattva great beings, from when they first set their mind, themselves become absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions, and they also practice encouraging others in becoming absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions, praising becoming absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions, and giving those other beings becoming absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions praise and approval. While absorbed in the immeasurable attitudes, the meditative concentrations, and the formless absorptions, they satisfy beings with their generosity, secure them in ethical discipline, secure them in meditative stability, secure them in wisdom, secure them in liberation, and secure them in the knowledge and seeing of liberation. Through that aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation, they transcend the levels of the śrāvakas and pratyekabuddhas, and through that very aggregate of ethical discipline, aggregate of meditative stability, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and seeing of liberation then enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through meditative concentration, practice in a series,

“Moreover, Subhūti, bodhisattva great beings, from when they first set their mind, when they practice the perfection of wisdom, satisfy beings with their generosity, secure them in ethical discipline, secure them in meditative stability, secure them in wisdom, secure them in liberation, and secure them in the knowledge and seeing of liberation. When they practice the perfection of wisdom, they themselves are generous with gifts, maintain ethical discipline, achieve tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, and in their practice they also secure others in generosity, secure them in ethical discipline, secure them in tolerance, secure them in perseverance, secure them in meditative concentration, and secure them in wisdom. They praise generosity, praise ethical discipline, praise tolerance, praise perseverance, praise meditative concentration, and praise wisdom, and give others who are generous with gifts, maintain ethical discipline, achieve tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom praise and approval. Through that perfection of generosity, perfection of ethical discipline, perfection of tolerance, perfection of perseverance, perfection of meditative concentration, perfection of wisdom, and skill in means, they transcend the levels of the śrāvakas and pratyekabuddhas and enter a bodhisattva’s full maturity. Having entered a bodhisattva’s full maturity, they refine the buddhafields, bring beings to maturity, and attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings individually in the three vehicles and liberate them from saṃsāra. It is in this way, Subhūti, that bodhisattva great beings, through wisdom, start practice in a series, even though all of it cannot be apprehended. If you ask why, it is because it is without essential nature.

“Moreover, Subhūti, bodhisattva great beings train in serial practice, serial training, and serial setting out.¹¹⁶² Right when they initially set the mind, through attention connected with all-aspect omniscience they realize that all phenomena have the essential nature of nonentity and cultivate the recollection of the Buddha, cultivate the recollection of the Dharma, cultivate the recollection of the Saṅgha, cultivate the recollection of ethical discipline, cultivate the recollection of giving away, and cultivate the recollection of the gods.

“Subhūti, if you ask how bodhisattva great beings cultivate the recollection of the Buddha, here, Subhūti, bodhisattva great beings do not pay attention to the tathāgatas, arhats, perfectly complete buddhas as physical forms, do not pay attention to them as feelings, do not pay attention to them as perceptions, do not pay attention to them as formative predispositions, and do not pay attention to them as consciousness. If you ask why, it is because physical forms do not have an essential nature, and that which does not have an essential nature is a nonentity; feelings do not have an essential nature, and that which does not have an essential nature is a nonentity; perceptions do not have an essential nature, and that which does not have an essential nature is a nonentity; formative predispositions do not have an essential nature, and that which does not have an essential nature is a nonentity; and consciousness does not have an essential nature, and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Buddha.

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not pay attention to the tathāgatas, arhats, perfectly complete buddhas as the thirty-two major marks of a great person, do not pay attention to them as the golden complexion of the body, do not pay attention to them as the aureole of light extending a full arm span, and do not pay attention to them as the eighty minor signs. If you ask why, it is because the thirty-two major marks of a great person do not have an essential nature, and that which does not have an essential nature is a nonentity. The golden complexion of the body does not have an essential nature, and that which does not have an essential nature is a nonentity. The aureole of light extending a full arm span does not have an essential nature, and that which does not have an essential nature is a nonentity. And the eighty minor signs do not have an essential nature, and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Buddha.

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not pay attention to the tathāgatas, arhats, perfectly complete buddhas as the aggregate of ethical discipline, do not pay attention to them as the aggregate of meditative stability, do not pay attention to them as the aggregate of wisdom, do not pay attention to them as the aggregate of liberation, and do not pay attention to them as the aggregate of the knowledge and seeing of liberation. If you ask why, it is because the aggregate of ethical discipline does not have an essential nature, and that which does not have an essential nature is a nonentity; the aggregate of meditative stability does not have an essential nature, and that which does not have an essential nature is a nonentity; the aggregate of wisdom does not have an essential nature, and that which does not have an essential nature is a nonentity; the aggregate of liberation does not have an essential nature, and that which does not have an essential nature is a nonentity; and the aggregate of the knowledge and seeing of liberation does not have an essential nature, and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Buddha.

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not pay attention to the tathāgatas, arhats, perfectly complete buddhas as the ten powers of the tathāgatas, do not pay attention to them as the four fearlessnesses, do not pay attention to them as the four kinds of exact knowledge, do not pay attention to them as great loving kindness, do not pay attention to them as great compassion, and do not pay attention to them as the eighteen distinct qualities of the buddhas. If you ask why, it is because the ten powers of the tathāgatas do not have an essential nature, and that which does not have an essential nature is a nonentity; the four fearlessnesses do not have an essential nature, and that which does not have an essential nature is a nonentity; the four kinds of exact knowledge do not have an essential nature, and that which does not have an essential nature is a nonentity; great loving kindness does not have an essential nature, and that which does not have an essential nature is a nonentity; great compassion does not have an essential nature, and that which does not have an essential nature is a nonentity; and the eighteen distinct qualities of the buddhas do not have an essential nature, and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Buddha.

“Moreover, Subhūti, when bodhisattva great beings cultivate the recollection of the Buddha, they do not pay attention to the tathāgatas, arhats, perfectly complete buddhas as the links of dependent origination. If you ask why, it is because the links of dependent origination do not have an essential nature, and that which does not have an essential nature is a nonentity. A nonentity cannot recollect a nonentity. If you ask why, it is because not recollecting and not paying attention is the recollection of the Buddha.

“It is in this way, Subhūti, with all phenomena having the essential nature of nonentity, that bodhisattva great beings practicing the perfection of wisdom should cultivate the recollection of the Buddha.

“In this way there is a path¹¹⁶³ of serial practice, serial training, and serial setting out, which is to say, by training in serial practice, by training in the serial training and serial setting out, they complete, by way of the essential nature of nonentity, the perfection of generosity; complete, by way of the essential nature of nonentity, the perfection of ethical discipline; complete, by way of the essential nature of nonentity, the perfection of tolerance; complete, by way of the essential nature of nonentity, the perfection of perseverance; complete, by way of the essential nature of nonentity, the perfection of meditative concentration; and complete, by way of the essential nature of nonentity, the perfection of wisdom.

“They complete, by way of the essential nature of nonentity, the emptiness of internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external phenomena; they complete, by way of the essential nature of nonentity, the emptiness of external and internal phenomena; they complete, by way of the essential nature of nonentity, the emptiness of emptiness; they complete, by way of the essential nature of nonentity, the emptiness of great extent; they complete, by way of the essential nature of nonentity, the emptiness of ultimate reality; they complete, by way of the essential nature of nonentity, the emptiness of conditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of unconditioned phenomena; they complete, by way of the essential nature of nonentity, the emptiness of the unlimited; they complete, by way of the essential nature of nonentity, the emptiness of that which has neither beginning nor end; they complete, by way of the essential nature of nonentity, the emptiness of nonexclusion; they complete, by way of the essential nature of nonentity, the emptiness of inherent nature; they complete, by way of the essential nature of nonentity, the emptiness of all phenomena; they complete, by way of the essential nature of nonentity, the emptiness of intrinsic defining characteristics; they complete, by way of the essential nature of nonentity, the emptiness of that which cannot be apprehended; they complete, by way of the essential nature of nonentity, the emptiness of nonentities; they complete, by way of the essential nature of nonentity, the emptiness of essential nature; and they complete, by way of the essential nature of nonentity, the emptiness of an essential nature of nonentities.

“They complete, by way of the essential nature of nonentity, the applications of mindfulness; complete, by way of the essential nature of nonentity, the correct exertions; complete, by way of the essential nature of nonentity, the supports for miraculous ability; complete, by way of the essential nature of nonentity, the faculties; complete, by way of the essential nature of nonentity, the powers; complete, by way of the essential nature of nonentity, the branches of enlightenment; and complete, by way of the essential nature of nonentity, the noble eightfold path.

“They complete, by way of the essential nature of nonentity, the truths of the noble ones; complete, by way of the essential nature of nonentity, the meditative concentrations; complete, by way of the essential nature of nonentity, the immeasurable attitudes; complete, by way of the essential nature of nonentity, the formless absorptions; complete, by way of the essential nature of nonentity, the eight liberations; and complete, by way of the essential nature of nonentity, the nine serial steps of meditative absorption.

“They complete, by way of the essential nature of nonentity, the meditative stability of emptiness; complete, by way of the essential nature of nonentity, the meditative stability of signlessness; and complete, by way of the essential nature of nonentity, the meditative stability of wishlessness.

“They complete, by way of the essential nature of nonentity, the extrasensory powers; complete, by way of the essential nature of nonentity, the meditative stabilities; complete, by way of the essential nature of nonentity, the dhāraṇī gateways; complete, by way of the essential nature of nonentity, the ten powers of the tathāgatas; complete, by way of the essential nature of nonentity, the four fearlessnesses; complete, by way of the essential nature of nonentity, the four kinds of exact knowledge; complete, by way of the essential nature of nonentity, great loving kindness; complete, by way of the essential nature of nonentity, great compassion; and complete, by way of the essential nature of nonentity, the eighteen distinct qualities of the buddhas.

“They complete, by way of the essential nature of nonentity, omniscience; complete, by way of the essential nature of nonentity, the knowledge of the aspects of the path; and complete, by way of the essential nature of nonentity, all-aspect omniscience.

“They will fully awaken to all phenomena in the essential nature of nonentity. Given that they have neither the perception of entities nor the perception of nonentities, how could they possibly have even a speck¹¹⁶⁴ of the work of recollection or separation from recollection?