Chapter 62
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how, when all phenomena are indivisible, signless, and empty of their own defining characteristics,1201 is the cultivation of 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—completed? How are contaminated and uncontaminated phenomena differentiated? How is the perfection of generosity included within the perfection of wisdom? How is the perfection of ethical discipline included within the perfection of wisdom? How is the perfection of tolerance included within the perfection of wisdom? How is the perfection of perseverance included within the perfection of wisdom? How is the perfection of meditative concentration included within the perfection of wisdom? How is the perfection of wisdom included within the perfection of wisdom?
“How is the emptiness of internal phenomena included within the perfection of wisdom? How is the emptiness of external phenomena included within the perfection of wisdom? How is the emptiness of external and internal phenomena included within the perfection of wisdom? How is the emptiness of emptiness included within the perfection of wisdom? How is the emptiness of great extent included within the perfection of wisdom? How is the emptiness of ultimate reality included within the perfection of wisdom? How is the emptiness of conditioned phenomena included within the perfection of wisdom? How is the emptiness of unconditioned phenomena included within the perfection of wisdom? How is the emptiness of the unlimited included within the perfection of wisdom? How is the emptiness of that which has neither beginning nor end included within the perfection of wisdom? How is the emptiness of nonexclusion included within the perfection of wisdom? How is the emptiness of inherent nature included within the perfection of wisdom? How is the emptiness of all phenomena included within the perfection of wisdom? How is the emptiness of intrinsic defining characteristics included within the perfection of wisdom? How is the emptiness of that which cannot be apprehended included within the perfection of wisdom? How is the emptiness of nonentities included within the perfection of wisdom? How is the emptiness of essential nature included within the perfection of wisdom? How is the emptiness of an essential nature of nonentities included within the perfection of wisdom?
“How are the applications of mindfulness included within the perfection of wisdom? How are the correct exertions included within the perfection of wisdom? How are the supports for miraculous ability included within the perfection of wisdom? How are the faculties included within the perfection of wisdom? How are the powers included within the perfection of wisdom? How are the branches of enlightenment included within the perfection of wisdom? How is the noble eightfold path included within the perfection of wisdom? How are the truths of the noble ones included within the perfection of wisdom? How are the meditative concentrations included within the perfection of wisdom? How are the immeasurable attitudes included within the perfection of wisdom? How are the formless absorptions included within the perfection of wisdom? How are the liberations included within the perfection of wisdom? How are the serial steps of meditative absorption included within the perfection of wisdom? How are the emptiness, signlessness, and wishlessness gateways to liberation included within the perfection of wisdom? How are the extrasensory powers included within the perfection of wisdom? How are the meditative stabilities included within the perfection of wisdom? How are the dhāraṇī gateways included within the perfection of wisdom? How are the powers of the tathāgatas included within the perfection of wisdom? How are the fearlessnesses included within the perfection of wisdom? How are the kinds of exact knowledge included within the perfection of wisdom? How is great loving kindness included within the perfection of wisdom? How is great compassion included within the perfection of wisdom? How are the distinct qualities of the buddhas included within the perfection of wisdom? Blessed Lord, what sort of designation will be made of those phenomena that have different defining characteristics in that manner, which is to say, those with the sole defining characteristic that they are without defining characteristics?”
The venerable Subhūti having thus inquired, the Blessed One replied to him, “Subhūti, here, when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like an illusion, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like a mirage, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like a moon in water, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like an optical aberration, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like an echo, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like a reflection, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like a castle in the sky, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom. While abiding in the five acquisitive aggregates that are like a magical display, they are generous with gifts, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom.
“They should investigate like this: The five acquisitive aggregates that are like a dream are without defining characteristics. The five acquisitive aggregates that are like an illusion are without defining characteristics. The five acquisitive aggregates that are like a mirage are without defining characteristics. The five acquisitive aggregates that are like a moon in water are without defining characteristics. The five acquisitive aggregates that are like an optical aberration are without defining characteristics. The five acquisitive aggregates that are like an echo are without defining characteristics. The five acquisitive aggregates that are like a reflection are without defining characteristics. The five acquisitive aggregates that are like a castle in the sky are without defining characteristics. The five acquisitive aggregates that are like a magical display are without defining characteristics. If you ask why, it is because a dream is without any essential nature. An illusion is without any essential nature. A mirage is without any essential nature. A moon in water is without any essential nature. An optical aberration is without any essential nature. An echo is without any essential nature. A reflection is without any essential nature. A castle in the sky is without any essential nature. A magical display is without any essential nature. That which is without an essential nature is without defining characteristics. That which is without defining characteristics has the sole defining characteristic that it is without defining characteristics. They realize that.
“For this reason, Subhūti, you should know that the gift is without defining characteristics, the generosity is without defining characteristics, and the recipient is without defining characteristics. Having understood in this manner, those who are generous with gifts complete the perfection of generosity. When they complete the perfection of generosity they do not turn back from the perfection of ethical discipline, do not turn back from the perfection of tolerance, do not turn back from the perfection of perseverance, do not turn back from the perfection of meditative concentration, and do not turn back from the perfection of wisdom. Abiding in these six perfections, they complete the four meditative concentrations, complete the four immeasurable attitudes, and complete the four formless absorptions, and they complete the four applications of mindfulness, complete the four correct exertions, complete the four supports for miraculous ability, complete the five faculties, complete the five powers, complete the seven branches of enlightenment, and complete the noble eightfold path. They 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. They complete the meditative stability of emptiness, complete the meditative stability of signlessness, and complete the meditative stability of wishlessness. They complete the eight liberations, complete the nine serial steps of meditative absorption, complete the five extrasensory powers, complete all the meditative stabilities, complete the five hundred dhāraṇī gateways,1202 complete the four kinds of exact knowledge, complete the ten powers of the tathāgatas, complete the four fearlessnesses, complete great loving kindness, complete great compassion, and complete the eighteen distinct qualities of the buddhas.
“Abiding in these uncontaminated,1203 supramundane, uncommon phenomena of the noble ones that are derived from maturation, through their miraculous ability they travel into the presence of the blessed lord buddhas, as many as there are, residing and maintaining themselves and teaching the Dharma in the immeasurable, countless, boundless world systems of the ten directions. They wait on them with many of the basic necessities––robes, alms, bedding, and medications owing to ill health—and act for the sake of beings with every enjoyment and happiness.
“They attract through generosity those beings who are attracted by generosity, attract through ethical discipline those beings who are attracted by ethical discipline, attract through tolerance those beings who are attracted by tolerance, attract through perseverance those beings who are attracted by perseverance, attract through meditative concentration those beings who are attracted by meditative concentration, and attract through wisdom those beings who are attracted by wisdom.
“They attract through the emptiness of internal phenomena those beings who are attracted by the emptiness of internal phenomena, attract through the emptiness of external phenomena those beings who are attracted by the emptiness of external phenomena, attract through the emptiness of external and internal phenomena those beings who are attracted by the emptiness of external and internal phenomena, attract through the emptiness of emptiness those beings who are attracted by the emptiness of emptiness, attract through the emptiness of great extent those beings who are attracted by the emptiness of great extent, attract through the emptiness of ultimate reality those beings who are attracted by the emptiness of ultimate reality, attract through the emptiness of conditioned phenomena those beings who are attracted by the emptiness of conditioned phenomena, attract through the emptiness of unconditioned phenomena those beings who are attracted by the emptiness of unconditioned phenomena, attract through the emptiness of the unlimited those beings who are attracted by the emptiness of the unlimited, attract through the emptiness of that which has neither beginning nor end those beings who are attracted by the emptiness of that which has neither beginning nor end, attract through the emptiness of nonexclusion those beings who are attracted by the emptiness of nonexclusion, attract through the emptiness of inherent nature those beings who are attracted by the emptiness of inherent nature, attract through the emptiness of all phenomena those beings who are attracted by the emptiness of all phenomena, attract through the emptiness of intrinsic defining characteristics those beings who are attracted by the emptiness of intrinsic defining characteristics, attract through the emptiness of that which cannot be apprehended those beings who are attracted by the emptiness of that which cannot be apprehended, attract through the emptiness of nonentities those beings who are attracted by the emptiness of nonentities, attract through the emptiness of essential nature those beings who are attracted by the emptiness of essential nature, and attract through the emptiness of an essential nature of nonentities those beings who are attracted by the emptiness of an essential nature of nonentities.
“They attract through the applications of mindfulness those beings who are attracted by the applications of mindfulness, attract through the correct exertions those beings who are attracted by the correct exertions, attract through the supports for miraculous ability those beings who are attracted by the supports for miraculous ability, attract through the faculties those beings who are attracted by the faculties, attract through the powers those beings who are attracted by the powers, attract through the branches of enlightenment those beings who are attracted by the branches of enlightenment, and attract through their noble eightfold path those beings who are attracted by the noble eightfold path.
“They attract through the truths of the noble ones those beings who are attracted by the truths of the noble ones, attract through the meditative concentrations those beings who are attracted by the meditative concentrations, attract through the immeasurable attitudes those beings who are attracted by the immeasurable attitudes, attract through the formless absorptions those beings who are attracted by the formless absorptions, attract through the liberations those beings who are attracted by the liberations, attract through the serial steps of meditative absorption those beings who are attracted by the serial steps of meditative absorption, attract through the emptiness, signlessness, and wishlessness gateways to liberation those beings who are attracted by the emptiness, signlessness, and wishlessness gateways to liberation, attract through the extrasensory powers those beings who are attracted by the extrasensory powers, attract through the meditative stabilities those beings who are attracted by the meditative stabilities, and attract through the dhāraṇī gateways those beings who are attracted by the dhāraṇī gateways.
“They attract through the powers of the tathāgatas those beings who are attracted by the powers of the tathāgatas, attract through the fearlessnesses those beings who are attracted by the fearlessnesses, attract through the kinds of exact knowledge those beings who are attracted by the kinds of exact knowledge, attract through loving kindness those beings who are attracted by great loving kindness, attract through great compassion those beings who are attracted by great compassion, and attract through the distinct qualities of the buddhas those beings who are attracted by the distinct qualities of the buddhas.
“They attract through the fruit of having entered the stream those beings who are attracted by the fruit of having entered the stream, attract through the fruit of once-returner those beings who are attracted by the fruit of once-returner, attract through the fruit of non-returner those beings who are attracted by the fruit of non-returner, attract through arhatship those beings who are attracted by arhatship, attract through individual enlightenment those beings who are attracted by individual enlightenment, attract through the knowledge of the aspects of the path those beings who are attracted by the knowledge of the aspects of the path, and attract through all-aspect omniscience those beings who are attracted by all-aspect omniscience. In that manner, whatever the virtuous attributes are through which they are attracted, they attract them with those virtuous attributes.
“Endowed with those roots of virtue and with control over all phenomena,1204 they take on cyclic existence, but are untainted by the sufferings of cyclic existence. For the sake of beings, they take on the excellent resources of gods and humans and attract beings with those excellent resources. Knowing that all phenomena are without defining characteristics, they know the fruit of having entered the stream but do not dwell in it, they know the fruit of once-returner but do not dwell in it, they know the fruit of non-returner but do not dwell in it, they know arhatship but do not dwell in it, and they know individual enlightenment but do not dwell in it. If you ask why, it is because they must know all phenomena, which is to say, they must attain all-aspect omniscience that is not shared in common with śrāvakas or pratyekabuddhas. So it is, Subhūti, that bodhisattva great beings, who know all phenomena to be without defining characteristics, know that the perfection of generosity is without defining characteristics, know that the perfection of ethical discipline is without defining characteristics, know that the perfection of tolerance is without defining characteristics, know that the perfection of perseverance is without defining characteristics, know that the perfection of meditative concentration is without defining characteristics, and know that the perfection of wisdom is without defining characteristics. They know that the emptiness of internal phenomena is without defining characteristics, know that the emptiness of external phenomena is without defining characteristics, know that the emptiness of external and internal phenomena is without defining characteristics, know that the emptiness of emptiness is without defining characteristics, know that the emptiness of great extent is without defining characteristics, know that the emptiness of ultimate reality is without defining characteristics, know that the emptiness of conditioned phenomena is without defining characteristics, know that the emptiness of unconditioned phenomena is without defining characteristics, know that the emptiness of the unlimited is without defining characteristics, know that the emptiness of that which has neither beginning nor end is without defining characteristics, know that the emptiness of nonexclusion is without defining characteristics, know that the emptiness of inherent nature is without defining characteristics, know that the emptiness of all phenomena is without defining characteristics, know that the emptiness of intrinsic defining characteristics is without defining characteristics, know that the emptiness of that which cannot be apprehended is without defining characteristics, know that the emptiness of nonentities is without defining characteristics, know that the emptiness of essential nature is without defining characteristics, and know that the emptiness of an essential nature of nonentities is without defining characteristics. They know that the applications of mindfulness are without defining characteristics, know that the correct exertions are without defining characteristics, know that the supports for miraculous ability are without defining characteristics, know that the faculties are without defining characteristics, know that the powers are without defining characteristics, know that the branches of enlightenment are without defining characteristics, and know that the noble eightfold path is without defining characteristics. They know that the truths of the noble ones are without defining characteristics, know that the meditative concentrations are without defining characteristics, know that the immeasurable attitudes are without defining characteristics, know that the formless absorptions are without defining characteristics, know that the liberations are without defining characteristics, know that the serial steps of meditative absorption are without defining characteristics, know that the emptiness, signlessness, and wishlessness gateways to liberation are without defining characteristics, know that the extrasensory powers are without defining characteristics, know that the meditative stabilities are without defining characteristics, and know that the dhāraṇī gateways are without defining characteristics. They know that the powers of the tathāgatas are without defining characteristics, know that the fearlessnesses are without defining characteristics, know that the kinds of exact knowledge are without defining characteristics, know that great loving kindness is without defining characteristics, know that great compassion is without defining characteristics, and know that the distinct qualities of the buddhas are without defining characteristics. They know that the fruit of having entered the stream is without defining characteristics, know that the fruit of once-returner is without defining characteristics, know that the fruit of non-returner is without defining characteristics, know that arhatship is without defining characteristics, know that individual enlightenment is without defining characteristics, know that the knowledge of the aspects of the path is without defining characteristics, and know that all-aspect omniscience is without defining characteristics.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, while abiding in the five acquisitive aggregates that are like an illusion, while abiding in the five acquisitive aggregates that are like a mirage, while abiding in the five acquisitive aggregates that are like a moon in water, while abiding in the five acquisitive aggregates that are like an optical aberration, while abiding in the five acquisitive aggregates that are like an echo, while abiding in the five acquisitive aggregates that are like a reflection, while abiding in the five acquisitive aggregates that are like a castle in the sky, and while abiding in the five acquisitive aggregates that are like a magical display, they complete the perfection of ethical discipline. Subhūti, knowing the five acquisitive aggregates are like a dream, knowing the five acquisitive aggregates are like an illusion, knowing the five acquisitive aggregates are like a mirage, knowing the five acquisitive aggregates are like a moon in water, knowing the five acquisitive aggregates are like an optical aberration, knowing the five acquisitive aggregates are like an echo, knowing the five acquisitive aggregates are like a reflection, knowing the five acquisitive aggregates are like a castle in the sky, and knowing the five acquisitive aggregates are like a magical display, they complete the perfection of ethical discipline that is without defining characteristics, unbroken, untorn, flawless, unsullied, nondegenerate, independent, praised by the learned, utterly complete, followed by the noble ones, uncontaminated, included within the path, and supramundane.
“Abiding in it, they maintain the ethical discipline that has a conventional language for adoption,1205 ethical discipline attained through the reality of phenomena, codified ethical discipline,1206 ethical discipline that is apprehended, ethical discipline that is habitual, and ethical discipline that is not habitual. Even though they are endowed with such ethical discipline, they do not entertain, on account of that ethical discipline, the notion, ‘Through this I may be born equal in fortune to the great and lofty royal families, or equal in fortune to the great and lofty priestly families, or equal in fortune to the great and lofty householder families,’ or, ‘I may become a regional king or a wheel-turning emperor,’ or, ‘I may be born equal in fortune to the gods of the Caturmahārājakāyika realm,’ or “I may be born equal in fortune to the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, or the Paranirmitavaśavartin realm,’ or ‘I may attain the fruit of those who have entered the stream, or the fruit of once-returner, or the fruit of non-returner, or arhatship, or enlightenment.’
“If you ask why, it is because all phenomena are without defining characteristics. A phenomenon without defining characteristics that has the one defining characteristic—the defining characteristic of the essential nature of nonentity—cannot acquire a phenomenon that is without defining characteristics. A phenomenon with different defining characteristics1207 cannot acquire a phenomenon with different defining characteristics. A phenomenon with different defining characteristics or without defining characteristics cannot acquire a phenomenon with different defining characteristics or without defining characteristics. So it is, Subhūti, that bodhisattva great beings practicing the perfection of wisdom, having completed the perfection of ethical discipline that is without defining characteristics, enter a bodhisattva’s full maturity. When they enter a bodhisattva’s full maturity, they attain acceptance that phenomena are nonarising. When they engage in the knowledge of the aspects of the path, having attained the five extrasensory powers derived from maturation they abide in the five hundred dhāraṇī gateways and the five hundred gateways of meditative stability. Having attained the four kinds of exact knowledge, they honor the lord buddhas, travel from buddhafield to buddhafield and bring beings to maturity. They take possession of a buddhafield. Even though they are in cyclic existence in saṃsāra with its five classes of beings, they do not become tainted by saṃsāric action. To illustrate, even though an emanation goes, sits, rests, or lies down, it does not apprehend its going, coming, resting, sitting, or lying down. In the same way, even though they act on behalf of beings, they do not apprehend beings or even the designation of a being.
“To illustrate further, Subhūti, the tathāgata, arhat, perfectly complete buddha Sūpaśānta, having fully awakened to unsurpassed, perfect, complete enlightenment, turned the wheel of the Dharma. However, even after causing immeasurable beings to pass into final nirvāṇa in the two vehicles, he did not see any bodhisattva of the sort that could be prophesied to attain unsurpassed, perfect, complete enlightenment. So, having left behind the conditioned phenomenon of life and emanated an emanation, he passed into the final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. That emanation, conjured in that manner, Subhūti, after one eon had passed, prophesied a bodhisattva great being to attain unsurpassed, perfect, complete enlightenment and passed into final nirvāṇa. Nothing at all—the physical forms, or feelings, or perceptions, or formative predispositions, or consciousness—of that one who passed into final nirvāṇa could be apprehended.
“In the same way, Subhūti, bodhisattva great beings do not apprehend beings or even the designation of a being, and yet they indeed act on behalf of beings. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of ethical discipline without defining characteristics, and know, on completion, that all phenomena without defining characteristics are included.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, and abiding in the five acquisitive aggregates that are like an illusion, like a mirage, like a moon in water, like an optical aberration, like an echo, like a reflection, like a castle in the sky, and like a magical display, they complete the perfection of tolerance without defining characteristics. Subhūti, if you ask how, while abiding in phenomena that are without defining characteristics, bodhisattva great beings complete the perfection of tolerance, here, Subhūti, bodhisattva great beings complete the perfection of tolerance through two tolerances. If you ask what these two are, they are the tolerance that is endurance, and the tolerance that comprehends phenomena.1208
“If you ask what is the tolerance that is endurance, from the time when bodhisattva great beings first set their mind until they are seated at the site of enlightenment, even though all beings repeatedly come into their presence scolding and abusing them, speaking humiliating harsh words,1209 hitting and striking them with stones and sticks and weapons, these bodhisattva great beings wish to complete the perfection of tolerance for them. They should not let even a single thought of agitation or malice arise. Afterward they should feel a surpassing compassion for them, investigating in the following manner: ‘Alas, these beings are tormented by the ailments of afflicted mental states. I should not have negative thoughts toward them. It is retribution directed at these adopted aggregates, which are in the form of an enemy.’ That sort of investigation, done with loving kindness while feeling compassion, is called the tolerance that is endurance.
“If you ask what is the tolerance that comprehends phenomena, ‘Since even those beings cannot, ultimately, be apprehended, who could be scolding or abusing, or saying humiliating harsh words to me, or hitting or striking me with stones and sticks or weapons? All conditioned phenomena are like an illusion. They are hollow, in vain, vacuous, and like space. They are without a self, a being, a life, one who goes, one who lives, a person, an individual, one born of Manu, and a child of Manu. Since all these imaginary things derive from imagination, who could be scolding or abusing, or saying humiliating harsh words to me, or hitting or striking me with stones and sticks or weapons? Owing to the emptiness of essential nature and the emptiness of ultimate reality, I will not imagine in these ways.’ This is called the tolerance that comprehends phenomena. Investigating in that manner, they complete the perfection of tolerance. Those who have completed the perfection of tolerance attain the acceptance that phenomena are nonarising.”
Subhūti asked, “Blessed Lord, what is ‘the acceptance that phenomena are nonarising’? What has it abandoned? What is the transcendent knowledge?”
“Subhūti,” replied the Blessed One, “that phenomenon, even an atom, that does not arise is called nonarising. The knowledge of that is called tolerance, because that is the knowledge through which a acceptance that phenomena are nonarising is gained.”
“Blessed Lord, what is difference between the tolerance that śrāvakas and pratyekabuddhas have for phenomena that are nonarising, and the tolerance that bodhisattvas have for phenomena that are nonarising?” asked Subhūti.
“Subhūti,” replied the Blessed One, “the tolerance of bodhisattva great beings is the knowledge and abandonments of those who have entered the stream. The tolerance of bodhisattva great beings is the knowledge and abandonments of once-returners. The tolerance of bodhisattva great beings is the knowledge and abandonments of non-returners. The tolerance of bodhisattva great beings is the knowledge and abandonments of arhats. The tolerance of bodhisattva great beings is the knowledge and abandonments of pratyekabuddhas. That, Subhūti, is the difference between the tolerance of the śrāvakas and pratyekabuddhas, and the tolerance of the bodhisattvas. Subhūti, the bodhisattva great beings who possess such tolerance surpass all the śrāvakas and pratyekabuddhas. Abiding in this acceptance that phenomena are nonarising, which derives from maturation, they practice the path of the bodhisattvas and complete the knowledge of the aspects of the path. By completing this, they do not lack the thirty-seven factors conducive to enlightenment, or the meditative stabilities of emptiness, signlessness, and wishlessness. They do not lack the five extrasensory powers. By not lacking the five extrasensory powers, they bring beings to maturity and refine a buddhafield. Having brought beings to maturity and refined a buddhafield, they attain all-aspect omniscience through the wisdom endowed with the single instant.
“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, and abiding in the five acquisitive aggregates that h are like an illusion, like a mirage, like a moon in water, like an optical aberration, like an echo, like a reflection, like a castle in the sky, and like a magical display, they undertake physical and mental perseverance. Through physical perseverance they actualize miraculous abilities, and having proceeded to the world systems of all the cardinal and intermediate directions, they devote themselves to the blessed lord buddhas, act for the sake of beings, and refine a buddhafield. Through that physical perseverance, having brought beings to maturity, they cause them to enter the three vehicles and secure them there. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of perseverance without defining characteristics.
“Through mental perseverance, which is uncontaminated, a branch of the path, and included within the path, they complete all the virtuous phenomena that are integrated into the perfection of perseverance, namely, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Bodhisattva great beings practicing them complete all-aspect omniscience. By completing it, they abandon all the connecting propensities. Having abandoned all the connecting propensities, they complete the consummation of the major marks. Having acquired a state of total illumination,1210 they turn the wheel of the Dharma three times in twelve ways. Through turning it, the billionfold world systems will shake, shudder, and judder; rock, reel, and totter; and quiver, careen, and convulse in six ways,1211 and all the billionfold world systems will become permeated with great luminosity. Wherever those tathāgatas, arhats, perfectly complete buddhas make a sound, the noise that sound makes will reverberate and all those beings in the billionfold world systems, as many as there are, will hear it and become destined [to attain their respective goals] in the three vehicles. Subhūti, this perfection of perseverance of bodhisattva great beings is endowed with such great benefits as those. Abiding in the perfection of perseverance, bodhisattva great beings will complete all the attributes of the buddhas and will attain all-aspect omniscience.
“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, and abiding in the five acquisitive aggregates that are like an illusion, like a mirage, like a moon in water, like an optical aberration, like an echo, like a reflection, like a castle in the sky, and like a magical display, they complete the perfection of meditative stability. Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, while abiding in the five acquisitive aggregates that are like a dream, and abiding in the five acquisitive aggregates that are like an illusion, like a mirage, like a moon in water, like an optical aberration, like an echo, like a reflection, like a castle in the sky, and like a magical display, they complete the perfection of meditative stability, here, Subhūti, bodhisattva great beings achieve and maintain the first meditative concentration, achieve and maintain the second meditative concentration, achieve and maintain the third meditative concentration, and achieve and maintain the fourth meditative concentration; they achieve and maintain loving kindness, achieve and maintain compassion, achieve and maintain empathetic joy, and achieve and maintain empathetic joy; and they achieve and maintain the sphere of infinite space, achieve and maintain the sphere of infinite consciousness, achieve and maintain the sphere of nothing-at-all, and achieve and maintain the sphere of neither perception nor nonperception. They cultivate the meditative stabilities of emptiness, signlessness, and wishlessness, cultivate the meditative stability that resembles lightning, and cultivate the authentic meditative stability. Abiding in the vajra-like meditative stability, with the exception of the meditative stability of the tathāgatas, with their body they pervade1212 and achieve and maintain the meditative stabilities common to the śrāvakas and the meditative stabilities common to the pratyekabuddhas, as many as there are, and the multitude of any other meditative stabilities and meditative absorptions, as many as there are. But still, they do not relish experiencing the fruits of these meditative stabilities and meditative absorptions.
“If you ask why, it is because bodhisattva great beings understand that these meditative stabilities are without defining characteristics and have an essential nature of nonentity. So how would a phenomenon without defining characteristics relish experiencing a phenomenon without defining characteristics, and how would a phenomenon that is a nonentity relish experiencing a phenomenon that is a nonentity? Since they do not relish the experience, they will not be born through the power of any meditative stability in the realm of form or in the realm of formlessness. If you ask why, it is because they do not apprehend those two realms, nor do they apprehend anyone entering absorption, nor anything by which they would enter absorption. Without apprehending anything, they complete the perfection of meditative stability that is without defining characteristics. Through this perfection of meditative stability, they transcend the levels of the śrāvakas and the pratyekabuddhas.”
Subhūti asked, “Blessed Lord, how do bodhisattva great beings, having completed the perfection of meditative stability, transcend the levels of the śrāvakas and the pratyekabuddhas?”
“Subhūti,” replied the Blessed One, “it is because bodhisattva great beings have been well trained in the emptiness of internal phenomena, well trained in the emptiness of external phenomena, well trained in the emptiness of external and internal phenomena, well trained in the emptiness of emptiness, well trained in the emptiness of great extent, well trained in the emptiness of ultimate reality, well trained in the emptiness of conditioned phenomena, well trained in the emptiness of unconditioned phenomena, well trained in the emptiness of the unlimited, well trained in the emptiness of that which has neither beginning nor end, well trained in the emptiness of nonexclusion, well trained in the emptiness of inherent nature, well trained in the emptiness of all phenomena, well trained in the emptiness of intrinsic defining characteristics, well trained in the emptiness of that which cannot be apprehended, well trained in the emptiness of nonentities, well trained in the emptiness of essential nature, and well trained in the emptiness of an essential nature of nonentities. In those emptinesses they do not apprehend any such phenomenon in which they should dwell, be it the fruit of having entered the stream, or the fruit of once-returner, or the fruit of non-returner, or arhatship, or individual enlightenment. Even ‘all-aspect omniscience’ is empty of those emptinesses. Through those emptinesses, bodhisattva great beings absolutely transcend the levels of the śrāvakas and the pratyekabuddhas and enter a bodhisattva’s full maturity.”
“Blessed Lord, what is the immaturity, and what is the full maturity, of bodhisattva great beings?” asked Subhūti.
“Subhūti, all apprehending is the immaturity of bodhisattva great beings, and all nonapprehending is their full maturity,” replied the Blessed One.
“Blessed Lord, what is apprehending? What is nonapprehending?” asked Subhūti.
“Subhūti,” replied the Blessed One, “physical forms are an apprehending of bodhisattva great beings. Subhūti, feelings are an apprehending of bodhisattva great beings. Subhūti, perceptions are an apprehending of bodhisattva great beings. Subhūti, formative predispositions are an apprehending of bodhisattva great beings. Subhūti, consciousness is an apprehending of bodhisattva great beings.
“The eyes and sights are an apprehending of bodhisattva great beings. The ears and sounds are an apprehending of bodhisattva great beings. The nose and odors are an apprehending of bodhisattva great beings. The tongue and tastes are an apprehending of bodhisattva great beings. The body and tangibles are an apprehending of bodhisattva great beings. The mental faculty and mental phenomena are an apprehending of bodhisattva great beings.
“Visual consciousness is an apprehending, visually compounded sensory contact is an apprehending, and feelings conditioned by visually compounded sensory contact are an apprehending. Auditory consciousness is an apprehending, aurally compounded sensory contact is an apprehending, and feelings conditioned by aurally compounded sensory contact are an apprehending. Olfactory consciousness is an apprehending, nasally compounded sensory contact is an apprehending, and feelings conditioned by nasally compounded sensory contact are an apprehending. Gustatory consciousness is an apprehending, lingually compounded sensory contact is an apprehending, and feelings conditioned by lingually compounded sensory contact are an apprehending. Tactile consciousness is an apprehending, corporeally compounded sensory contact is an apprehending, and feelings conditioned by corporeally compounded sensory contact are an apprehending. Mental consciousness is an apprehending, mentally compounded sensory contact is an apprehending, and feelings conditioned by mentally compounded sensory contact are an apprehending.
“The earth element is an apprehending, the water element is an apprehending, the fire element is an apprehending, the wind element is an apprehending, the space element is an apprehending, and the consciousness element is an apprehending.
“Ignorance is an apprehending, formative predispositions are an apprehending, consciousness is an apprehending, name and form are an apprehending, the six sense fields are an apprehending, sensory contact is an apprehending, sensation is an apprehending, craving is an apprehending, grasping is an apprehending, the rebirth process is an apprehending, birth is an apprehending, and aging and death are an apprehending.
“The perfection of generosity is an apprehending, the perfection of ethical discipline is an apprehending, the perfection of tolerance is an apprehending, the perfection of perseverance is an apprehending, the perfection of meditative concentration is an apprehending, and the perfection of wisdom is an apprehending.
“The emptiness of internal phenomena is an apprehending, the emptiness of external phenomena is an apprehending, the emptiness of external and internal phenomena is an apprehending, the emptiness of emptiness is an apprehending, the emptiness of great extent is an apprehending, the emptiness of ultimate reality is an apprehending, the emptiness of conditioned phenomena is an apprehending, the emptiness of unconditioned phenomena is an apprehending, the emptiness of the unlimited is an apprehending, the emptiness of that which has neither beginning nor end is an apprehending, the emptiness of nonexclusion is an apprehending, the emptiness of inherent nature is an apprehending, the emptiness of all phenomena is an apprehending, the emptiness of intrinsic defining characteristics is an apprehending, the emptiness of that which cannot be apprehended is an apprehending, the emptiness of nonentities is an apprehending, the emptiness of essential nature is an apprehending, and the emptiness of an essential nature of nonentities is an apprehending.
“The applications of mindfulness are an apprehending, the correct exertions are an apprehending, the supports for miraculous ability are an apprehending, the faculties are an apprehending, the powers are an apprehending, the branches of enlightenment are an apprehending, and the noble eightfold path is an apprehending.
“The truths of the noble ones are an apprehending, the meditative concentrations are an apprehending, the immeasurable attitudes are an apprehending, the formless absorptions are an apprehending, the eight liberations are an apprehending, the nine serial steps of meditative absorption are an apprehending, the emptiness, signlessness, and wishlessness gateways to liberation are an apprehending, the extrasensory powers are an apprehending, the meditative stabilities are an apprehending, and the dhāraṇī gateways are an apprehending.
“The ten powers of the tathāgatas are an apprehending, the four fearlessnesses are an apprehending, the four kinds of exact knowledge are an apprehending, great loving kindness is an apprehending, great compassion is an apprehending, and the eighteen distinct qualities of the buddhas are an apprehending.