Chapter 61
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena have the essential nature of nonentity, what is the objective that bodhisattva great beings see in setting out for unsurpassed, perfect, complete enlightenment for the sake of beings?”
The Blessed One replied, “Subhūti, in the way that all phenomena have the essential nature of nonentity, in that way too do bodhisattva great beings set out for unsurpassed, perfect, complete enlightenment. If you ask why, Subhūti, it is because apprehending anything is of small extent.1169 Those who perceive while apprehending anything are without attainment, without clear realization, and without unsurpassed, perfect, complete enlightenment.”
“Blessed Lord, does the very absence of apprehending anything have an attainment, a clear realization, or unsurpassed, perfect, complete enlightenment?” asked Subhūti.
“Subhūti,” replied the Blessed One, “the very absence of apprehending anything is attainment, the very absence of apprehending anything is clear realization, and the very absence of apprehending anything is unsurpassed, perfect, complete enlightenment, because the realm of phenomena is not agitated. Those who would wish for the absence of apprehending anything to have an attainment, or clear realization, or unsurpassed, perfect, complete enlightenment would merely wish to agitate the realm of phenomena.”
Subhūti asked, “Blessed Lord, if in that manner even the absence of apprehending anything has no attainment, has no clear realization, and has no unsurpassed, perfect, complete enlightenment, but nonetheless just not apprehending anything is attainment, just not apprehending anything is clear realization, and just not apprehending anything is unsurpassed, perfect, complete enlightenment, how then, Blessed Lord, could there possibly be the first level of bodhisattva great beings, how could there the second level, how could there the third level, how could there the fourth level, how could there the fifth level, how could there the sixth level, how could there the seventh level, how could there the eighth level, how could there the ninth level, and how could there be the tenth level? How could there possibly be acceptance that phenomena are nonarising, and how could there be extrasensory powers that derive from maturation? How could there possibly be generosity that derives from maturation, how could there be ethical discipline that derives from maturation, how could there be tolerance that derives from maturation, how could there be perseverance that derives from maturation, how could there be meditative concentration that derives from maturation, and how could there be wisdom that derives from maturation? How could there possibly be the factors conducive to enlightenment that derive from maturation? Abiding in those phenomena that derive from maturation, bodhisattva great beings bring beings to maturity, refine a buddhafield, and honor the lord buddhas with food, drink, clothing, bedding, lodging,1170 requirements, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, flags, lamps, and any other excellences of gods and humans, whatever they may be. Those [maturations] are not interrupted until their attainment of final nirvāṇa. They are not exhausted even in the form of a maturation in bodily relics and śrāvakas. So, how then, Blessed Lord, would they not, for that reason, agitate the realm of phenomena?”
The Blessed One replied, “It is just because of that absence of apprehending anything that bodhisattva great beings do not agitate the realm of phenomena. The first level of bodhisattva great beings is just because of that, the second level is just because of that, the third level is just because of that, the fourth level is just because of that, the fifth level is just because of that, the sixth level is just because of that, the seventh level is just because of that, the eighth level is just because of that, the ninth level is just because of that, and the tenth level is just because of that. The acceptance that phenomena are nonarising is just because of that, the extrasensory powers are just because of that, generosity that derives from maturation is just because of that, ethical discipline that derives from maturation is just because of that, tolerance that derives from maturation is just because of that, perseverance that derives from maturation is just because of that, meditative concentration that derives from maturation is just because of that, wisdom that derives from maturation is just because of that, and the factors conducive to enlightenment that derive from maturation are just because of that. The roots of virtue that derive from maturation are just because of that. It is through these roots of virtue that bodhisattva great beings bring beings to maturity, refine a buddhafield, and honor the lord buddhas with food, drink, clothing, bedding, lodging, requirements, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, flags, lamps, and any other excellences of gods and humans, whatever they may be. Those1171 are not interrupted until their attainment of final nirvāṇa. They are not exhausted even in the form of a maturation in bodily relics and śrāvakas.”
“Blessed Lord, what is the distinction and what is the difference between the absence of apprehending and generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and extrasensory powers?” asked Subhūti.
“Subhūti,” replied the Blessed One, “there is no difference at all between the absence of apprehending and generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and extrasensory powers. And yet, Subhūti, immaculate1172 generosity, immaculate ethical discipline, immaculate tolerance, immaculate perseverance, immaculate meditative concentration, immaculate wisdom, and immaculate extrasensory powers are taught to be different.”
“Blessed Lord, how are immaculate generosity, immaculate ethical discipline, immaculate tolerance, immaculate perseverance, immaculate meditative concentration, immaculate wisdom, and immaculate extrasensory powers taught to be different?” asked Subhūti.
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they are generous with gifts without apprehending the act of generosity, without apprehending the undertaking of it, without apprehending the giver, and without apprehending the recipient. They maintain ethical discipline without apprehending ethical discipline, achieve tolerance without apprehending tolerance, undertake perseverance without apprehending perseverance, become absorbed in meditative stability without apprehending meditative stability, and cultivate wisdom without apprehending wisdom. They practice the extrasensory powers without apprehending the extrasensory powers. They practice the applications of mindfulness without apprehending the applications of mindfulness, practice the correct exertions without apprehending the correct exertions, practice the supports for miraculous ability without apprehending the supports for miraculous ability, practice the faculties without apprehending the faculties, practice the powers without apprehending the powers, practice the branches of enlightenment without apprehending the branches of enlightenment, and practice the path without apprehending the path. They practice the truths of the noble ones without apprehending the truths of the noble ones, practice the meditative concentrations without apprehending the meditative concentrations, practice the immeasurable attitudes without apprehending the immeasurable attitudes, practice the formless absorptions without apprehending the formless absorptions, practice the liberations without apprehending the liberations, and practice the serial steps of meditative absorption without apprehending the serial steps of meditative absorption. They practice emptiness without apprehending emptiness, practice signlessness without apprehending signlessness, and practice wishlessness without apprehending wishlessness. They practice the extrasensory powers without apprehending the extrasensory powers, practice the meditative stabilities without apprehending the meditative stabilities, practice the dhāraṇī gateways without apprehending the dhāraṇī gateways, practice the powers of the tathāgatas without apprehending the powers of the tathāgatas, practice the fearlessnesses without apprehending the fearlessnesses, practice the kinds of exact knowledge without apprehending the kinds of exact knowledge, practice great loving kindness without apprehending great loving kindness, practice great compassion without apprehending great compassion, and practice the distinct qualities of the buddhas without apprehending the distinct qualities of the buddhas. They bring beings to maturity without apprehending beings, refine a buddhafield without apprehending a buddhafield, and fully awaken to enlightenment without apprehending the attributes of the buddhas. It is in this way, Subhūti, that bodhisattva great beings practice the perfection of wisdom without apprehending anything. Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, it will be difficult for malign Māra or the gods belonging to the māra class to attack them.”1173
The Blessed One having said that, the venerable Subhūti asked him, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how, through a single setting of the mind, do they hold1174 the six perfections, hold the four meditative concentrations, hold the four immeasurable attitudes, and hold the four formless absorptions; hold the four applications of mindfulness, hold the four correct exertions, hold the four supports for miraculous ability, hold the five faculties, hold the five powers, hold the seven branches of enlightenment, and hold the noble eightfold path; hold the three gateways to liberation, hold the four truths of the noble ones, hold the eight liberations, hold the nine serial steps of meditative absorption, and hold the five extrasensory powers; hold the emptiness of internal phenomena, hold the emptiness of external phenomena, hold the emptiness of external and internal phenomena, hold the emptiness of emptiness, hold the emptiness of great extent, hold the emptiness of ultimate reality, hold the emptiness of conditioned phenomena, hold the emptiness of unconditioned phenomena, hold the emptiness of the unlimited, hold the emptiness of that which has neither beginning nor end, hold the emptiness of nonexclusion, hold the emptiness of inherent nature, hold the emptiness of all phenomena, hold the emptiness of intrinsic defining characteristics, hold the emptiness of that which cannot be apprehended, hold the emptiness of nonentities, hold the emptiness of essential nature, and hold the emptiness of an essential nature of nonentities; hold the extrasensory powers, hold the meditative stabilities, and hold the dhāraṇī gateways; and hold the ten powers of the tathāgatas, hold the four fearlessnesses, hold the four kinds of exact knowledge, hold great loving kindness, hold great compassion, hold the eighteen distinct qualities of the buddhas, hold the thirty-two major marks of a great person, and hold the eighty minor signs?”
“Subhūti,” replied the Blessed One, “here, there is no generosity that bodhisattva great beings undertake except that which is held by the perfection of wisdom, no ethical discipline that they maintain except that which is held by the perfection of wisdom, no tolerance that they cultivate except that which is held by the perfection of wisdom, no perseverance that they undertake except that which is held by the perfection of wisdom, no meditative stability that they are absorbed in except that which is held by the perfection of wisdom, and no wisdom that they cultivate except that which is held by the perfection of wisdom. There are no meditative concentrations they are absorbed in except those that are held by the perfection of wisdom. There are no meditative concentrations they are absorbed in except those that are held by the perfection of wisdom, no immeasurable attitudes they are absorbed in except those that are held by the perfection of wisdom, and no formless absorptions they are absorbed in except those that are held by the perfection of wisdom. There are no applications of mindfulness that they cultivate except those that are held by the perfection of wisdom, no correct exertions that they cultivate except those that are held by the perfection of wisdom, no supports for miraculous ability that they cultivate except those that are held by the perfection of wisdom, no faculties that they cultivate except those that are held by the perfection of wisdom, no powers that they cultivate except those that are held by the perfection of wisdom, no branches of enlightenment that they cultivate except those that are held by the perfection of wisdom, and no noble eightfold path that they cultivate except that which is held by the perfection of wisdom. There are no gateways to liberation that they cultivate except those that are held by the perfection of wisdom, no truths of the noble ones that they cultivate except those that are held by the perfection of wisdom, no liberations that they cultivate except those that are held by the perfection of wisdom, no serial steps of meditative absorption that they cultivate except those that are held by the perfection of wisdom, and no extrasensory powers that they cultivate except those that are held by the perfection of wisdom. There is no the emptiness of internal phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of external phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of external and internal phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of emptiness that they cultivate except that which is held by the perfection of wisdom, no emptiness of great extent that they cultivate except that which is held by the perfection of wisdom, no emptiness of ultimate reality that they cultivate except that which is held by the perfection of wisdom, no emptiness of conditioned phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of unconditioned phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of the unlimited that they cultivate except that which is held by the perfection of wisdom, no emptiness of that which has neither beginning nor end that they cultivate except that which is held by the perfection of wisdom, no emptiness of nonexclusion that they cultivate except that which is held by the perfection of wisdom, no emptiness of inherent nature that they cultivate except that which is held by the perfection of wisdom, no emptiness of all phenomena that they cultivate except that which is held by the perfection of wisdom, no emptiness of intrinsic defining characteristics that they cultivate except that which is held by the perfection of wisdom, no emptiness of that which cannot be apprehended that they cultivate except that which is held by the perfection of wisdom, no emptiness of nonentities that they cultivate except that which is held by the perfection of wisdom, no emptiness of essential nature that they cultivate except that which is held by the perfection of wisdom, and no emptiness of an essential nature of nonentities that they cultivate except that which is held by the perfection of wisdom. There are no meditative stabilities that they cultivate except those that are held by the perfection of wisdom, and no dhāraṇī gateways that they cultivate except those that are held by the perfection of wisdom. There are no powers of the tathāgatas that they cultivate except those that are held by the perfection of wisdom, no fearlessnesses that they cultivate except those that are held by the perfection of wisdom, no kinds of exact knowledge that they cultivate except those that are held by the perfection of wisdom, no great loving kindness that they cultivate except that which is held by the perfection of wisdom, no great compassion that they cultivate except that which is held by the perfection of wisdom, no eighteen distinct qualities of the buddhas that they cultivate except those that are held by the perfection of wisdom, no thirty-two major marks of a great person that they accomplish except those that are held by the perfection of wisdom, and no eighty minor signs that they accomplish except those that are held by the perfection of wisdom.
“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner, through a single setting of the mind complete the six perfections, complete the meditative concentrations, complete the immeasurable attitudes, and complete the formless absorptions; complete the applications of mindfulness, complete the correct exertions, complete the supports for miraculous ability, complete the faculties, complete the powers, complete the branches of enlightenment, and complete the noble eightfold path; complete the three gateways to liberation, complete the truths of the noble ones, complete the liberations, complete the serial steps of meditative absorption, and complete the extrasensory powers; complete the emptiness of internal phenomena, complete the emptiness of external phenomena, complete the emptiness of external and internal phenomena, complete the emptiness of emptiness, complete the emptiness of great extent, complete the emptiness of ultimate reality, complete the emptiness of conditioned phenomena, complete the emptiness of unconditioned phenomena, complete the emptiness of the unlimited, complete the emptiness of that which has neither beginning nor end, complete the emptiness of nonexclusion, complete the emptiness of inherent nature, complete the emptiness of all phenomena, complete the emptiness of intrinsic defining characteristics, complete the emptiness of that which cannot be apprehended, complete the emptiness of nonentities, complete the emptiness of essential nature, and complete the emptiness of an essential nature of nonentities; complete the extrasensory powers, complete the meditative stabilities, and complete the dhāraṇī gateways; and complete the powers of the tathāgatas, complete the fearlessnesses, complete the kinds of exact knowledge, complete great loving kindness, complete great compassion, complete the distinct qualities of the buddhas, complete the thirty-two major marks of a great person, and complete the eighty minor signs.”
Subhūti asked, “Blessed Lord, how, through a single setting of the mind, do bodhisattva great beings who are held by the perfection of wisdom hold the six perfections, hold the meditative concentrations, hold the immeasurable attitudes, and hold the formless absorptions; hold the applications of mindfulness, hold the correct exertions, hold the supports for miraculous ability, hold the faculties, hold the powers, hold the branches of enlightenment, and hold the noble eightfold path; hold the gateways to liberation, hold the truths of the noble ones, hold the liberations, hold the nine steps of meditative absorption, and hold the extrasensory powers; hold the emptiness of internal phenomena, hold the emptiness of external phenomena, hold the emptiness of external and internal phenomena, hold the emptiness of emptiness, hold the emptiness of great extent, hold the emptiness of ultimate reality, hold the emptiness of conditioned phenomena, hold the emptiness of unconditioned phenomena, hold the emptiness of the unlimited, hold the emptiness of that which has neither beginning nor end, hold the emptiness of nonexclusion, hold the emptiness of inherent nature, hold the emptiness of all phenomena, hold the emptiness of intrinsic defining characteristics, hold the emptiness of that which cannot be apprehended, hold the emptiness of nonentities, hold the emptiness of essential nature, and hold the emptiness of an essential nature of nonentities; hold the extrasensory powers, hold the meditative stabilities, and hold the dhāraṇī gateways; and hold the powers of the tathāgatas, hold the fearlessnesses, hold the four kinds of exact knowledge, hold great loving kindness, hold great compassion, hold the distinct qualities of the buddhas, hold the thirty-two major marks of a great person, and hold the eighty minor signs?”
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, whatever generosity bodhisattva great beings undertake, they undertake it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever ethical discipline they maintain, they maintain it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever tolerance they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever perseverance they undertake, they undertake it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever meditative stability they are absorbed in, they are absorbed in it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever wisdom they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception.
“Whatever emptiness of internal phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of external phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of external and internal phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of emptiness they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of great extent they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of ultimate reality they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of conditioned phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of unconditioned phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of the unlimited they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of that which has neither beginning nor end they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of nonexclusion they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of inherent nature they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of all phenomena they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of intrinsic defining characteristics they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of that which cannot be apprehended they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of nonentities they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of essential nature they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness of an essential nature of nonentities they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception.
“Whatever applications of mindfulness they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever correct exertions they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever supports for miraculous ability they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever faculties they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever powers they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever branches of enlightenment they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever noble eightfold path they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception.
“Whatever truths of the noble ones they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever meditative concentrations they are absorbed in, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever immeasurable attitudes they are absorbed in, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever formless absorptions they are absorbed in, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever liberations they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever serial steps of meditative absorption they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever emptiness, signlessness, and wishlessness gateways to liberation they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever extrasensory powers they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever meditative stabilities they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever dhāraṇī gateways they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception.
“Whatever powers of the tathāgatas they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever fearlessnesses they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever kinds of exact knowledge they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever great loving kindness they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever great compassion they cultivate, they cultivate it held by the perfection of wisdom, and in this they are without dualistic perception. Whatever distinct qualities of the buddhas they cultivate, they cultivate them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever thirty-two major marks of a great person they accomplish, they accomplish them held by the perfection of wisdom, and in this they are without dualistic perception. Whatever eighty minor signs they accomplish, they accomplish them held by the perfection of wisdom, and in this they are without dualistic perception.”
Subhūti asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they undertake generosity without there being a dualistic perception in it? How do they maintain ethical discipline without there being a dualistic perception in it? How do they cultivate tolerance without there being a dualistic perception in it? How do they undertake perseverance without there being a dualistic perception in it? How do they become absorbed in meditative stability without there being a dualistic perception in it? How do they cultivate wisdom without there being a dualistic perception in it?
“How do they cultivate the emptiness of internal phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of external phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of external and internal phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of emptiness without there being a dualistic perception in it? How do they cultivate the emptiness of great extent without there being a dualistic perception in it? How do they cultivate the emptiness of ultimate reality without there being a dualistic perception in it? How do they cultivate the emptiness of conditioned phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of unconditioned phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of the unlimited without there being a dualistic perception in it? How do they cultivate the emptiness of that which has neither beginning nor end without there being a dualistic perception in it? How do they cultivate the emptiness of nonexclusion without there being a dualistic perception in it? How do they cultivate the emptiness of inherent nature without there being a dualistic perception in it? How do they cultivate the emptiness of all phenomena without there being a dualistic perception in it? How do they cultivate the emptiness of intrinsic defining characteristics without there being a dualistic perception in it? How do they cultivate the emptiness of that which cannot be apprehended without there being a dualistic perception in it? How do they cultivate the emptiness of nonentities without there being a dualistic perception in it? How do they cultivate the emptiness of essential nature without there being a dualistic perception in it? How do they cultivate the emptiness of an essential nature of nonentities without there being a dualistic perception in it?
“How do they cultivate the applications of mindfulness without there being a dualistic perception in it? How do they cultivate the correct exertions without there being a dualistic perception in it? How do they cultivate the supports for miraculous ability without there being a dualistic perception in it? How do they cultivate the faculties without there being a dualistic perception in it? How do they cultivate the powers without there being a dualistic perception in it? How do they cultivate the branches of enlightenment without there being a dualistic perception in it? How do they cultivate the noble eightfold path without there being a dualistic perception in it?
“How do they cultivate the truths of the noble ones without there being a dualistic perception in it? How do they cultivate the meditative concentrations without there being a dualistic perception in it? How do they cultivate the immeasurable attitudes without there being a dualistic perception in it? How do they cultivate the formless absorptions without there being a dualistic perception in it? How do they cultivate the liberations without there being a dualistic perception in it? How do they cultivate the serial steps of meditative absorption without there being a dualistic perception in it? How do they cultivate the emptiness, signlessness, and wishlessness gateways to liberation without there being a dualistic perception in it? How do they cultivate the extrasensory powers without there being a dualistic perception in it? How do they cultivate the meditative stabilities without there being a dualistic perception in it? How do they cultivate the dhāraṇī gateways without there being a dualistic perception in it?
“How do they cultivate the powers of the tathāgatas without there being a dualistic perception in it? How do they cultivate the fearlessnesses without there being a dualistic perception in it? How do they cultivate the kinds of exact knowledge without there being a dualistic perception in it? How do they cultivate great compassion without there being a dualistic perception in it? How do they cultivate the distinct qualities of the buddhas without there being a dualistic perception in it? How do they actualize the thirty-two major marks without there being a dualistic perception in it? And how do they actualize the excellent eighty minor signs without there being a dualistic perception in it?”
“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of generosity. They complete the perfection of generosity having integrated all six perfections into that perfection of generosity.
“When they practice the perfection of wisdom, they complete the perfection of ethical discipline. They complete the perfection of ethical discipline having integrated all six perfections into that perfection of ethical discipline.
“When they practice the perfection of wisdom, they complete the perfection of tolerance. They complete the perfection of tolerance having integrated all six perfections into that perfection of tolerance.
“When they practice the perfection of wisdom, they complete the perfection of perseverance. They complete the perfection of perseverance having integrated all six perfections into that perfection of perseverance.
“When they practice the perfection of wisdom, they complete the perfection of meditative concentration. They complete the perfection of meditative concentration having integrated all six perfections into that perfection of meditative concentration.
“When they practice the perfection of wisdom, they complete the perfection of wisdom. They complete the perfection of wisdom having integrated all six perfections into that perfection of wisdom.
“When they practice the perfection of wisdom, they complete the applications of mindfulness. They complete the applications of mindfulness having integrated all six perfections into those applications of mindfulness.
“When they practice the perfection of wisdom, they complete the correct exertions. They complete the correct exertions having integrated all six perfections into those correct exertions.
“When they practice the perfection of wisdom, they complete the supports for miraculous ability. They complete the supports for miraculous ability having integrated all six perfections into those supports for miraculous ability.
“When they practice the perfection of wisdom, they complete the faculties. They complete the faculties having integrated all six perfections into those faculties.
“When they practice the perfection of wisdom, they complete the powers. They complete the powers having integrated all six perfections into those powers.
“When they practice the perfection of wisdom, they complete the branches of enlightenment. They complete the branches of enlightenment having integrated all six perfections into those branches of enlightenment.
“When they practice the perfection of wisdom, they complete the path. They complete the path having integrated all six perfections into that path.
“Subhūti, at the time when bodhisattva great beings practicing the perfection of wisdom are generous with gifts, they maintain an uncontaminated mind and are generous with the gifts. Those who maintain an uncontaminated mind do not observe a mental image of what they are giving, to whom they are giving, through what [act of giving] they are giving, or who is giving. They are generous with gifts with a mind that is free from a mental image, a mind that is uncontaminated, free from miserliness, and without attachment. They do not even observe that mind. Just as they do not observe that mind, in the same way they do not observe generosity, do not observe somebody being generous, do not observe somebody receiving, and in that manner do not observe any attributes1175 at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom guard ethical discipline with a mind free from a mental image, they do not observe that ethical discipline. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate tolerance with a mind free from a mental image, they do not observe that tolerance. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom undertake perseverance with a mind free from a mental image, they do not observe that perseverance. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom become absorbed in meditative stability with a mind free from a mental image, they do not observe that meditative stability. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom become absorbed in wisdom with a mind free from a mental image, they do not observe that wisdom. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of internal phenomena with a mind free from a mental image, they do not observe that emptiness of internal phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of external phenomena with a mind free from a mental image, they do not observe that emptiness of external phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of external and internal phenomena with a mind free from a mental image, they do not observe that emptiness of external and internal phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of emptiness with a mind free from a mental image, they do not observe that emptiness of emptiness. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of great extent with a mind free from a mental image, they do not observe that emptiness of great extent. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of ultimate reality with a mind free from a mental image, they do not observe that emptiness of ultimate reality. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of conditioned phenomena with a mind free from a mental image, they do not observe that emptiness of conditioned phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of unconditioned phenomena with a mind free from a mental image, they do not observe that emptiness of unconditioned phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of the unlimited with a mind free from a mental image, they do not observe that emptiness of the unlimited. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of that which has neither beginning nor end with a mind free from a mental image, they do not observe that emptiness of that which has neither beginning nor end. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of nonexclusion with a mind free from a mental image, they do not observe that emptiness of nonexclusion. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of inherent nature with a mind free from a mental image, they do not observe that emptiness of inherent nature. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of all phenomena with a mind free from a mental image, they do not observe that emptiness of all phenomena. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of intrinsic defining characteristics with a mind free from a mental image, they do not observe that emptiness of intrinsic defining characteristics. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of that which cannot be apprehended with a mind free from a mental image, they do not observe that emptiness of that which cannot be apprehended. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of nonentities with a mind free from a mental image, they do not observe that emptiness of nonentities. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of essential nature with a mind free from a mental image, they do not observe that emptiness of essential nature. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness of an essential nature of nonentities with a mind free from a mental image, they do not observe that emptiness of an essential nature of nonentities. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the applications of mindfulness with a mind free from a mental image, they do not observe those applications of mindfulness. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the correct exertions with a mind free from a mental image, they do not observe those correct exertions. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the supports for miraculous ability with a mind free from a mental image, they do not observe those supports for miraculous ability. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the faculties with a mind free from a mental image, they do not observe those faculties. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the powers with a mind free from a mental image, they do not observe those powers. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the branches of enlightenment with a mind free from a mental image, they do not observe those branches of enlightenment. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the noble eightfold path with a mind free from a mental image, they do not observe that noble eightfold path. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the truths of the noble ones with a mind free from a mental image, they do not observe those truths of the noble ones. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the meditative concentrations with a mind free from a mental image, they do not observe those meditative concentrations. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the immeasurable attitudes with a mind free from a mental image, they do not observe those immeasurable attitudes. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the formless absorptions with a mind free from a mental image, they do not observe those formless absorptions. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the liberations with a mind free from a mental image, they do not observe those liberations. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the serial steps of meditative absorption with a mind free from a mental image, they do not observe those serial steps of meditative absorption. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the emptiness, signlessness, and wishlessness gateways to liberation with a mind free from a mental image, they do not observe those emptiness, signlessness, and wishlessness gateways to liberation. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.
“Moreover, Subhūti, when bodhisattva great beings practicing the perfection of wisdom cultivate the extrasensory powers with a mind free from a mental image, they do not observe those extrasensory powers. They do not even observe that mind. Just as they do not observe that mind, in that manner they do not observe any attributes at all.