The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if a being is utterly not apprehended and [the designation] of a being is not apprehended either, for whose sake do bodhisattva great beings cultivate the perfection of wisdom?”

The venerable Subhūti having asked this, the Blessed One replied to him, “Subhūti, bodhisattva great beings cultivate the perfection of wisdom, having taken the very limit of reality as their standard. Subhūti, if the very limit of reality were one thing and the very limit of beings another, bodhisattva great beings would indeed not cultivate the perfection of wisdom. Subhūti, it is because the very limit of reality is not one thing and the very limit of beings another that bodhisattva great beings do indeed cultivate the perfection of wisdom for the sake of beings. Bodhisattva great beings who cultivate the perfection of wisdom place beings in the very limit of reality without disrupting the very limit of reality.”

Subhūti asked, “Blessed Lord, if the very limit of reality is thus not one thing and the very limit of beings not another, does the very limit of reality abide in the very limit of reality? Blessed Lord, if the very limit of reality were to abide in the very limit of reality, then the essential nature¹³³³ would abide in the essential nature. Blessed Lord, since the essential nature is not placed in the essential nature, how then, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, do they establish beings in the very limit of reality?”

“Subhūti,” replied the Blessed One, “the very limit of reality indeed does not abide in the very limit of reality. Nor does the essential nature abide in the essential nature. And yet, when bodhisattva great beings practice the perfection of wisdom, through skill in means they do establish the very limit of beings in the very limit of reality, and they do not disrupt the very limit of reality. If you ask why, it is because the very limit of beings is not one thing and the very limit of reality another. So, the very limit of beings and the very limit of reality are not two things and are not to be divided into two.”

Subhūti asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, what is the skill in means endowed with which they establish beings in the very limit of reality but do not disrupt the very limit of reality?”

“Subhūti,” replied the Blessed One, “here when bodhisattva great beings practice the perfection of wisdom, starting from their first setting of the mind, they secure beings in generosity. Having secured them in generosity, they teach them, ‘Generosity is empty in the beginning, in the end, and in the middle, and just as that generosity is empty in the beginning, empty in the end, and empty in the middle, so too is the fruit of that generosity empty; the giver is also empty and the recipient is also empty. So it is, children of good families, that these things do not exist in the very limit of reality, so do not think that generosity is one thing and the fruit of generosity another. Do not think that the giver is one thing and the recipient another. Children of good families, when you do not think that generosity is one thing and the fruit of generosity another, and when you do not think that the giver is one thing and the recipient another, this generosity of yours will become the nectar of deathlessness, the fruit of the nectar of deathlessness, and the end that is the nectar of deathlessness. But do not, on account of this generosity, thoroughly grasp physical forms. Do not thoroughly grasp feelings, perceptions, formative predispositions, or consciousness. If you ask why, it is because this generosity of yours is empty of generosity, its fruit is also empty of its fruit, the giver is also empty of the giver, and the recipient is also empty of the recipient. In emptiness, generosity is not apprehended, nor is the fruit of generosity, the giver, or the recipient apprehended. If you ask why, it is because these phenomena are said to be utterly empty of essential nature.’

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they establish beings in ethical discipline through skill in means. They teach them and establish them in ethical discipline, saying, ‘Abstain from killing and turn back from¹³³⁴ killing; abstain from stealing and turn back from stealing; abstain from sexual misconduct and turn back from sexual misconduct; abstain from falsehood and turn back from falsehood; abstain from slander and turn back from slander; abstain from verbal abuse and turn back from verbal abuse; abstain from nonsensical chatter and turn back from nonsensical chatter; abstain from covetousness and turn back from covetousness; abstain from malice and turn back from malice; and abstain from wrong views and turn back from wrong views. Children of good families, since in those phenomena there is no essential nature of the sort that you imagine them to have, think, “What is this phenomenon‍—the living creature that is deprived of the life that is taken, that which is designated as killing, and the one by whom is the life is taken? What is this phenomenon‍—that which has not been given that has been taken, that which is designated as stealing, and that by whom it is taken? What is this phenomenon‍—the sexual misconduct that is engaged in, that which is designated as sexual misconduct, and the one who engages in sexual misconduct? What is this phenomenon‍—the falsehood spoken, that which is designated as lying, and the one by whom the falsehood is spoken? What is this phenomenon‍—the slander that is perpetrated, that which is designated as slander, and the one by whom the slander is spoken? What is this phenomenon‍—the verbal abuse that is spoken, that which is designated as verbal abuse, and the one by whom the verbal abuse is spoken? What is this phenomenon‍—the nonsensical chatter that is indulged in, that which is designated as nonsensical chatter, and the one by whom the nonsensical chatter is spoken? What is this phenomenon‍—that which is coveted, that which is designated as covetousness, and the one by whom the coveting is done? What is this phenomenon‍—that toward which there is malice, that which is designated as malice, and the one by whom the malice is harbored? What is this phenomenon‍—that which is viewed wrongly, that which is designated as wrong view, and the one who views wrongly?” ’

“Subhūti, when bodhisattva great beings endowed with such skill in means practice the perfection of wisdom, they bring beings to maturity. Having taught them the fruit of generosity and ethical discipline, they teach them that that fruit of generosity and that fruit of ethical discipline are also empty of inherent existence. Those children of good families come to know that that fruit of generosity and ethical discipline is empty of inherent existence, and they do not become fixated on it. Since they are without fixation, they are not disturbed, and they develop wisdom. Through that wisdom they sever all latent impulses and obsessions and attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates, based on mundane convention, but not ultimately. If you ask why, in emptiness no phenomenon at all is apprehended that is attaining final nirvāṇa or that has attained final nirvāṇa. That which is termed their nirvāṇa is this emptiness of the unlimited.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they see beings who harbor malicious thoughts toward one another and have become disturbed, they should instruct and advise them as follows: ‘Children of good families, practice tolerance, cultivate tolerance. Be serene, be peaceful, and be the type who accepts.¹³³⁵ All these phenomena‍—the one who is being harmed, the one by whom the harm is being done, and the harming done there‍—are indeed empty of inherent nature. Therefore, children of good families, consider, ‘Who is there inflicting harm? On whom is harm being inflicted? What is the harming being done? All these phenomena are empty of inherent nature, and that emptiness of inherent nature never becomes not empty. It has not been created by the tathāgatas, has not been created by the bodhisattvas, has not been created by the pratyekabuddhas, has not been created by the śrāvakas, has not been created by the gods, has not been created by the nāgas, has not been created by the yakṣas, has not been created by the gandharvas, has not been created by the asuras, has not been created by the garuḍas, has not been created by the kinnaras, has not been created by themahoragas, has not been created by the gods of the Caturmahārājakāyika realm, and has not been created by the gods of the realms of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmā, Ābhāsvara, Śubhakṛtsna, the Pure Abodes, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. It is always empty of inherent nature. That which is empty of inherent nature does not harm anyone.’ Having done so, Subhūti, bodhisattva great beings practicing the perfection of wisdom, having connected beings through skill in means with the emptiness of inherent nature‍—the emptiness of inherent nature that applies to both causes and fruits‍—gradually reveal unsurpassed, perfect, complete enlightenment to them, encourage them to take it up, excite them about it, delight them in it, cause to enter into it, train them in it, and secure¹³³⁶ them in it. That is based, however, on mundane convention, not ultimate reality. If you ask why, it is because in emptiness there is no one who might attain, nothing by which they might attain, and nothing that they might attain. This, Subhūti, is the emptiness of the very limit of reality.¹³³⁷ Abiding in it, bodhisattva great beings practice the perfection of wisdom for the sake of beings, but beings cannot be apprehended there, nor can the designation of a being be apprehended. If you ask why, it is because all phenomena are void of beings.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they see beings who are indolent and deficient in perseverance, they should encourage them through skill in means to adopt physical and mental perseverance, saying, ‘Children of good families, in the emptiness of essential nature there is no phenomenon at all that is discouragement and indolence, about which one might become discouraged and indolent, through which one might be discouraged and indolent, or who might become discouraged and indolent. All these phenomena do not go beyond the emptiness of inherent nature. So, generate physical and mental perseverance and reject indolence. Persevere at virtuous phenomena‍—at generosity, or ethical discipline, or tolerance, or perseverance, or meditative concentration, or wisdom; at the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; at the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; at the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; or the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. Realize, children of good families, that all these phenomena, as emptiness, have no obstruction, and discouragement with respect to phenomena that have no obstruction at all does not exist.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they reveal the emptiness of inherent nature, encourage beings to take it up, excite them, delight them, cause them to enter into it, train them, and secure¹³³⁸ them in it, so, of course they secure them such that they do not dwell in duality. If you ask why, it is because the emptiness of inherent nature is not two things and is not to be divided into two. Phenomena that are not to be divided into two do not dwell anywhere.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they instruct and advise beings about persevering in the emptiness of inherent nature,¹³³⁹ saying, ‘Come here, children of good families! Undertake perseverance at generosity, or ethical discipline, or tolerance, or perseverance, or meditative concentration, or wisdom; at the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of an essential nature of nonentities; at the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; at the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; or the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or also at great loving kindness, great compassion, or at the distinct qualities of the buddhas. Do not, however, pay attention to those phenomena as dual, and do not pay attention to them as nondual. If you ask why, it is because these phenomena are empty of inherent nature, and the emptiness of inherent nature should not be paid attention to as dual, and it should not be paid attention to as nondual.’

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means, abiding in¹³⁴⁰ the emptiness of intrinsic nature they bring beings to maturity, and having brought them to maturity, they gradually establish them in the fruit of having entered the stream, establish them in the fruit of once-returner, establish them in the fruit of non-returner, establish them in arhatship, establish them in individual enlightenment, establish them in the knowledge of the aspects of the path, and establish them in unsurpassed, perfect, complete enlightenment.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they instruct and advise beings whose minds are distracted. They instruct and advise them, saying, ‘Come here, children of good families! Cultivate meditative stability. Do not entertain notions about distraction or notions about meditative stability. If you ask why, it is because these phenomena are empty of inherent nature, and in the emptiness of inherent nature nothing at all is apprehended that is distracted or one-pointed. Abiding in that meditative stability, if you practice the emptiness of inherent nature, whatever virtuous things you do with your body, speech, and mind, whether you undertake acts of generosity, or maintain ethical discipline, or practice tolerance, or undertake perseverance, or develop meditative stability, or cultivate wisdom; or practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, or practice the emptiness of an essential nature of nonentities; or practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, or practice the noble eightfold path; or practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, or practice the dhāraṇī gateways; or practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great loving kindness, practice great compassion, practice great empathetic joy, practice great equanimity, or practice the eighteen distinct qualities of the buddhas; or practice the thirty-two major marks of a great person or practice the eighty excellent minor signs; or practice the path of the śrāvakas, practice the path of the pratyekabuddhas, practice the path of the bodhisattvas, or practice the path of the buddhas; or practice the fruit of having entered the stream, practice the fruit of once-returner, practice the fruit of non-returner, practice arhatship, practice individual enlightenment, or practice all-aspect omniscience, those virtuous attributes are achieved with little trouble.’

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they act for the benefit of beings. Starting from their first setting of the mind, they never again become ineffective,¹³⁴¹ but explore¹³⁴² all that is virtuous and act for the benefit of beings. At all times they continuously¹³⁴³ wait on the lord buddhas. They journey from buddhafield to buddhafield and never squander the Dharma that they have heard from those lord buddhas, even after exchanging lives, until they have fully awakened to unsurpassed, perfect, complete enlightenment. At all times they continuously acquire the dhāraṇīs, and their physical faculties, verbal faculties, and mental faculties are undiminished. If you ask why, it is because at all times, continuously, these bodhisattva great beings have well cultivated all-aspect omniscience, and because they have cultivated all-aspect omniscience well, they have cultivated all paths well, which is to say, they have well cultivated the path of the śrāvakas, or the path of the pratyekabuddhas, or the path of the bodhisattvas, or the path of the buddhas. Bodhisattva great beings have also cultivated the extrasensory powers that are of use to them by way of making sure they are not squandered. Maintaining those extrasensory powers that originate from ripening,¹³⁴⁴ when they act for the benefit of beings, all-aspect omniscience is never diminished even though they may roam in cyclic existence with its five realms of living beings. Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the emptiness of inherent nature, and, through skill in means, they act for the benefit of beings.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they dwell in the emptiness of inherent nature, and if they see beings who are intellectually stupid and narrow-minded, they should instruct and advise them, saying, ‘Come here, children of good families. Realize that whatever actions you do with your body, speech, or mind are all the emptiness of inherent nature. Then all these actions of yours will become the fruit of the nectar of deathlessness and become the end that is the nectar of deathlessness. In the emptiness of inherent nature there are no phenomena at all that can be apprehended of the type that could perish or degenerate. If you ask why, it is because the emptiness of inherent nature does not degenerate, nor are there any phenomena at all that degenerate from the emptiness of inherent nature. If you ask why, it is because the emptiness of inherent nature is not an entity, nor is it a nonentity. What is there to degenerate when all phenomena have the essential nature of nonentity?’

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they instruct and advise beings through skill in means and cause them to enter the emptiness of intrinsic nature. When they instruct and advise in that manner and they enter the emptiness of intrinsic nature, they are never ineffective. They themselves take up and maintain the path of the ten virtuous actions and encourage others toward the path of the ten virtuous actions. They themselves take up and maintain the five trainings and encourage others toward the five trainings. They themselves take up and maintain making the eight-branched confession and restoration and encourage others toward the eight-branched confession and restoration.

“They themselves become absorbed in the first meditative concentration and encourage others to become absorbed in the first meditative concentration. They themselves become absorbed in the second meditative concentration and encourage others to become absorbed in the second meditative concentration. They themselves become absorbed in the third meditative concentration and encourage others to become absorbed in the third meditative concentration. They themselves become absorbed in the fourth meditative concentration and encourage others to become absorbed in the fourth meditative concentration.

“They themselves always abide in loving kindness and always encourage others to cultivate loving kindness. They themselves always abide in compassion and always encourage others to cultivate compassion. They themselves always abide in empathetic joy and always encourage others to cultivate empathetic joy. They themselves always abide in equanimity and always encourage others to cultivate equanimity.

“They themselves are absorbed in the absorption of the sphere of infinite space and encourage others toward the absorption of the sphere of infinite space. They themselves are absorbed in the absorption of the sphere of infinite consciousness and encourage others toward the absorption of the sphere of infinite consciousness. They themselves are absorbed in the absorption of the sphere of nothing-at-all and encourage others toward the absorption of the sphere of nothing-at-all. They themselves are absorbed in the absorption of the sphere of neither perception nor nonperception and encourage others toward the absorption of the sphere of neither perception nor nonperception.

“They themselves abide in the perfection of generosity and encourage others toward the perfection of generosity. They themselves abide in the perfection of ethical discipline and encourage others toward the perfection of ethical discipline. They themselves abide in the perfection of tolerance and encourage others toward the perfection of tolerance. They themselves abide in the perfection of perseverance and encourage others toward the perfection of perseverance. They themselves abide in the perfection of meditative concentration and encourage others toward the perfection of meditative concentration. They themselves abide in the perfection of wisdom and encourage others toward the perfection of wisdom.

“They themselves cultivate the emptiness of internal phenomena and encourage others toward the emptiness of internal phenomena. They themselves cultivate the emptiness of external phenomena and encourage others toward the emptiness of external phenomena. They themselves cultivate the emptiness of external and internal phenomena and encourage others toward emptiness of external and internal phenomena. They themselves cultivate the emptiness of emptiness and encourage others toward emptiness of emptiness. They themselves cultivate the emptiness of great extent and encourage others toward the emptiness of great extent. They themselves cultivate the emptiness of ultimate reality and encourage others toward the emptiness of ultimate reality. They themselves cultivate the emptiness of conditioned phenomena and encourage others toward the emptiness of conditioned phenomena. They themselves cultivate the emptiness of unconditioned phenomena and encourage others toward the emptiness of unconditioned phenomena. They themselves cultivate the emptiness of the unlimited and encourage others toward the emptiness of the unlimited. They themselves cultivate the emptiness of that which has neither beginning nor end and encourage others toward the emptiness of that which has neither beginning nor end. They themselves cultivate the emptiness of nonexclusion and encourage others toward the emptiness of nonexclusion. They themselves cultivate the emptiness of inherent nature and encourage others toward the emptiness of inherent nature. They themselves cultivate the emptiness of all phenomena and encourage others toward the emptiness of all phenomena. They themselves cultivate the emptiness of intrinsic defining characteristics and encourage others toward the emptiness of intrinsic defining characteristics. They themselves cultivate the emptiness of that which cannot be apprehended and encourage others toward the emptiness of that which cannot be apprehended. They themselves cultivate the emptiness of nonentities and encourage others toward the emptiness of nonentities. They themselves cultivate the emptiness of essential nature and encourage others toward the emptiness of essential nature. They themselves cultivate the emptiness of an essential nature of nonentities and encourage others toward the emptiness of an essential nature of nonentities.

“They themselves cultivate the applications of mindfulness and encourage others toward the applications of mindfulness. They themselves cultivate the correct exertions and encourage others toward the correct exertions. They themselves cultivate the supports for miraculous ability and encourage others toward the supports for miraculous ability. They themselves cultivate the faculties and encourage others toward the faculties. They themselves cultivate the powers and encourage others toward the powers. They themselves cultivate the branches of enlightenment and encourage others toward the branches of enlightenment. They themselves cultivate the noble eightfold path and encourage others toward the noble eightfold path, praise the noble eightfold path.

“They themselves train in the three gateways to liberation and encourage others toward the three gateways to liberation. They themselves cultivate the truths of the noble ones and encourage others toward the truths of the noble ones. They themselves train in the eight liberations and encourage others toward the eight liberations. They themselves train in the nine serial steps of meditative absorption and encourage others toward the nine serial steps of meditative absorption. They themselves train in the five extrasensory powers and encourage others toward the five extrasensory powers. They themselves train in the meditative stabilities and encourage others toward the meditative stabilities. They themselves train in the dhāraṇī gateways and encourage others toward the dhāraṇī gateways.

“They themselves train in the ten powers of the tathāgatas and encourage others toward the ten powers of the tathāgatas. They themselves train in the four fearlessnesses and encourage others toward the four fearlessnesses. They themselves train in the four kinds of exact knowledge and encourage others toward the four kinds of exact knowledge. They themselves train in great loving kindness and encourage others toward great loving kindness. They themselves train in great compassion and encourage others toward great compassion. They themselves train in the eighteen distinct qualities of the buddhas and encourage others toward the eighteen distinct qualities of the buddhas.

“They themselves train in the thirty-two major marks of a great person and encourage others toward the thirty-two major marks of a great person. They themselves train in the eighty excellent minor signs and encourage others toward the eighty excellent minor signs.

“They themselves develop the knowledge of the fruit of having entered the stream, and without dwelling in it, they also establish others in the fruit of having entered the stream. They themselves develop knowledge of the fruit of once-returner, and without dwelling in it, they also establish others in the fruit of once-returner. They themselves develop knowledge of the fruit of non-returner, and without dwelling in it, they also establish others in the fruit of non-returner. They themselves develop the knowledge of the fruit of arhatship, and without dwelling in it, they also secure others in arhatship. They themselves develop the knowledge of individual enlightenment, and without dwelling in it, they also establish others in individual enlightenment. They themselves develop the path of unsurpassed, perfect, complete enlightenment, and without dwelling in it, they also instruct others in that path, advise them in it, encourage them to take it up, train them in it, and secure them in it.

“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, starting from their first setting of the mind, when they dwell in the emptiness of inherent nature and act for the benefit of beings, they never dwell ineffectively.”¹³⁴⁵

Subhūti asked, “Blessed Lord, if in that manner all phenomena are empty of inherent nature, and if in the emptiness of inherent nature beings are not apprehended, phenomena are not apprehended, and nonphenomena are also not apprehended, how then, Blessed Lord, do bodhisattva great beings set out perfectly for the purpose of all-aspect omniscience?”

“It is so, Subhūti, it is so,” replied the Blessed One. “It is as you have said. All phenomena are empty of inherent nature, and in the emptiness of inherent nature beings are not apprehended, phenomena are not apprehended, and nonphenomena are not apprehended.

“Subhūti, if all phenomena were not empty of inherent nature, bodhisattva great beings would not become those dwelling in the emptiness of inherent nature, and, even after fully awakening to unsurpassed, perfect, complete enlightenment, they would not still teach that all phenomena are empty of inherent nature. Subhūti, if you ask what those phenomena empty of inherent nature are, Subhūti, physical forms are empty of inherent nature, feelings are empty of inherent nature, perceptions are empty of inherent nature, formative predispositions are empty of inherent nature, and consciousness is empty of inherent nature. Subhūti, the eyes are empty of inherent nature, the ears are empty of inherent nature, the nose is empty of inherent nature, the tongue is empty of inherent nature, the body is empty of inherent nature, and the mental faculty is empty of inherent nature. Subhūti, sights are empty of inherent nature, sounds are empty of inherent nature, odors are empty of inherent nature, tastes are empty of inherent nature, tangibles are empty of inherent nature, and mental phenomena are empty of inherent nature. Subhūti, visual consciousness is empty of inherent nature, auditory consciousness is empty of inherent nature, olfactory consciousness is empty of inherent nature, gustatory consciousness is empty of inherent nature, tactile consciousness is empty of inherent nature, and mental consciousness is empty of inherent nature. Subhūti, visually compounded sensory contact is empty of inherent nature, aurally compounded sensory contact is empty of inherent nature, nasally compounded sensory contact is empty of inherent nature, lingually compounded sensory contact is empty of inherent nature, corporeally compounded sensory contact is empty of inherent nature, and mentally compounded sensory contact is empty of inherent nature. Subhūti, feelings conditioned by visually compounded sensory contact are empty of inherent nature, feelings conditioned by aurally compounded sensory contact are empty of inherent nature, feelings conditioned by nasally compounded sensory contact are empty of inherent nature, feelings conditioned by lingually compounded sensory contact are empty of inherent nature, feelings conditioned by corporeally compounded sensory contact are empty of inherent nature, and feelings conditioned by mentally compounded sensory contact are empty of inherent nature. Subhūti, the earth element is empty of inherent nature, the water element is empty of inherent nature, the fire element is empty of inherent nature, the wind element is empty of inherent nature, the space element is empty of inherent nature, and the consciousness element is empty of inherent nature. Subhūti, ignorance is empty of inherent nature, formative predispositions are empty of inherent nature, consciousness is empty of inherent nature, name and form are empty of inherent nature, the six sense fields are empty of inherent nature, sensory contact is empty of inherent nature, sensation is empty of inherent nature, craving is empty of inherent nature, grasping is empty of inherent nature, the rebirth process is empty of inherent nature, birth is empty of inherent nature, and aging and death are empty of inherent nature. Subhūti, the perfection of generosity is empty of inherent nature, the perfection of ethical discipline is empty of inherent nature, the perfection of tolerance is empty of inherent nature, the perfection of perseverance is empty of inherent nature, the perfection of meditative concentration is empty of inherent nature, and the perfection of wisdom is empty of inherent nature. Subhūti, the emptiness of internal phenomena is empty of inherent nature, the emptiness of external phenomena is empty of inherent nature, the emptiness of external and internal phenomena is empty of inherent nature, the emptiness of emptiness is empty of inherent nature, the emptiness of great extent is empty of inherent nature, the emptiness of ultimate reality is empty of inherent nature, the emptiness of conditioned phenomena is empty of inherent nature, the emptiness of unconditioned phenomena is empty of inherent nature, the emptiness of the unlimited is empty of inherent nature, the emptiness of that which has neither beginning nor end is empty of inherent nature, the emptiness of nonexclusion is empty of inherent nature, the emptiness of inherent nature is empty of inherent nature, the emptiness of all phenomena is empty of inherent nature, the emptiness of intrinsic defining characteristics is empty of inherent nature, the emptiness of that which cannot be apprehended is empty of inherent nature, the emptiness of nonentities is empty of inherent nature, the emptiness of essential nature is empty of inherent nature, and the emptiness of an essential nature of nonentities is empty of inherent nature; the applications of mindfulness are empty of inherent nature, the correct exertions are empty of inherent nature, the supports for miraculous ability are empty of inherent nature, the faculties are empty of inherent nature, the powers are empty of inherent nature, the branches of enlightenment are empty of inherent nature, and the noble eightfold path is empty of inherent nature; the truths of the noble ones are empty of inherent nature, the meditative concentrations are empty of inherent nature, the immeasurable attitudes are empty of inherent nature, the formless absorptions are empty of inherent nature, the liberations are empty of inherent nature, the serial steps of meditative absorption are empty of inherent nature, the emptiness, signlessness, and wishlessness gateways to liberation are empty of inherent nature, the extrasensory powers are empty of inherent nature, the meditative stabilities are empty of inherent nature, and the dhāraṇī gateways are empty of inherent nature; and the powers of the tathāgatas are empty of inherent nature, the fearlessnesses are empty of inherent nature, the kinds of exact knowledge are empty of inherent nature, great loving kindness is empty of inherent nature, great compassion is empty of inherent nature, great empathetic joy is empty of inherent nature, great equanimity is empty of inherent nature, the distinct qualities of the buddhas are empty of inherent nature, the thirty-two major marks of a great person are empty of inherent nature, and the eighty excellent minor signs are empty of inherent nature. The fruit of having entered the stream is empty of inherent nature, the fruit of once-returner is empty of inherent nature, the fruit of non-returner is empty of inherent nature, arhatship is empty of inherent nature, individual enlightenment is empty of inherent nature, the knowledge of the aspects of the path is empty of inherent nature, and all-aspect omniscience is empty of inherent nature.

“Therefore, when bodhisattva great beings practice the perfection of wisdom, they teach the Dharma that ‘the five aggregates are empty of inherent nature,’ teach the Dharma that ‘the twelve sense fields are empty of inherent nature,’ teach the Dharma that ‘the eighteen sensory elements are empty of inherent nature,’ teach the Dharma that ‘dependent origination is empty of inherent nature,’ teach the Dharma that ‘all the perfections are empty of inherent nature,’ and teach the Dharma that ‘all the emptinesses are empty of inherent nature.’ They teach the Dharma that ‘the four applications of mindfulness are empty of inherent nature,’ teach the Dharma that ‘the four correct exertions are empty of inherent nature,’ teach the Dharma that ‘the four supports for miraculous ability are empty of inherent nature,’ teach the Dharma that ‘the five faculties are empty of inherent nature,’ teach the Dharma that ‘the five powers are empty of inherent nature,’ teach the Dharma that ‘the seven branches of enlightenment are empty of inherent nature,’ and teach the Dharma that ‘the noble eightfold path is empty of inherent nature.’ They teach the Dharma that the four truths of the noble ones are empty of inherent nature,’ teach the Dharma that ‘the four meditative concentrations are empty of inherent nature,’ teach the Dharma that ‘the four immeasurable attitudes are empty of inherent nature,’ teach the Dharma that ‘the four formless absorptions are empty of inherent nature,’ teach the Dharma that ‘the eight liberations are empty of inherent nature,’ teach the Dharma that ‘the nine serial steps of meditative absorption are empty of inherent nature,’ teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways of liberation are empty of inherent nature,’ teach the Dharma that ‘the five extrasensory powers are empty of inherent nature,’ teach the Dharma that ‘all the meditative stabilities are empty of inherent nature,’ and teach the Dharma that ‘all the dhāraṇī gateways are empty of inherent nature.’ They teach the Dharma that ‘the ten powers of the tathāgatas are empty of inherent nature,’ teach the Dharma that ‘the four fearlessnesses are empty of inherent nature,’ teach the Dharma that ‘the four kinds of exact knowledge are empty of inherent nature,’ teach the Dharma that ‘great loving kindness is empty of inherent nature,’ teach the Dharma that ‘great compassion is empty of inherent nature,’ teach the Dharma that ‘great empathetic joy is empty of inherent nature,’ teach the Dharma that ‘great equanimity is empty of inherent nature,’ teach the Dharma that ‘the eighteen distinct qualities of the buddhas are empty of inherent nature,’ teach the Dharma that ‘the thirty-two major marks of a great person are empty of inherent nature,’ and teach the Dharma that ‘the eighty excellent minor signs are empty of inherent nature.’ They teach the Dharma that ‘the fruit of having entered the stream is empty of inherent nature,’ teach the Dharma that ‘the fruit of once-returner is empty of inherent nature,’ teach the Dharma that ‘the fruit of non-returner is empty of inherent nature,’ teach the Dharma that ‘arhatship is empty of inherent nature,’ teach the Dharma that ‘individual enlightenment is empty of inherent nature,’ teach the Dharma that ‘the knowledge of the aspects of the path is empty of inherent nature,’ teach the Dharma that ‘all-aspect omniscience is empty of inherent nature,’ and teach the Dharma that ‘the abandoning of all the connecting propensities is empty of inherent nature.’

“Subhūti, if the emptiness of internal phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of external phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of external and internal phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of emptiness were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of great extent were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of ultimate reality were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of conditioned phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of unconditioned phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of the unlimited were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of that which has neither beginning nor end were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of nonexclusion were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of inherent nature were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of all phenomena were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of intrinsic defining characteristics were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of that which cannot be apprehended were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of nonentities were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of essential nature were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature.’ If the emptiness of an essential nature of nonentities were not empty of inherent nature, bodhisattva great beings would indeed not teach the Dharma that ‘all phenomena are empty of inherent nature,’ and for that reason the emptiness of inherent nature would perish.

“However, the emptiness of inherent nature neither perishes, nor is it eternal, nor will it become nonexistent in the future. If you ask why, it is because it does not dwell in any location, it does not dwell in any direction, it does not come from anywhere, and it does not go anywhere. It is the abiding nature of phenomena. In it, whatever the phenomenon, enhancement is neither apprehended, nor is diminishing apprehended, nor is arising apprehended, nor is origination apprehended, nor is ceasing apprehended, nor is defilement apprehended, nor is purification apprehended. It is the inherent nature of all phenomena. Abiding in it, bodhisattva great beings set out for unsurpassed, perfect, complete enlightenment, and yet they do not see any phenomenon at all that is the place to which they set out or is not the place to which they set out. All phenomena are not set out to and are not stayed in. This is the abiding of phenomena¹³⁴⁶ as it pertains to phenomena. Therefore, when bodhisattva great beings practice the perfection of wisdom, having seen that all phenomena are empty of inherent nature, they do not turn back from unsurpassed, perfect, complete enlightenment. If you ask why, it is because they do not observe any phenomenon that is obscured. They observe that all phenomena have no obscuration.