The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 71

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, just as those who see the real neither become defiled nor become purified, also those who do not see the real neither become defiled nor become purified. That is because all phenomena have the essential nature of nonentity. So, Blessed Lord, because there is neither the defilement nor the purification of a nonentity, and because, Blessed Lord, there is neither the defilement nor the purification of an essential nature, there is neither the defilement nor the purification of the essential nature of nonentity. What, then, is that which the Blessed Lord has described as purification?”

“Subhūti, I have described the sameness of all phenomena as purification,” replied the Blessed One.

Subhūti asked, “Blessed Lord, what is the sameness of all phenomena?”

The Blessed One replied, “It is the real nature, the unmistaken real nature, the one and only nature, the reality of phenomena, the very realm of phenomena, the abiding nature of reality, the maturity of phenomena, the very limit of reality, which, whether the tathāgatas appear or whether the tathāgatas do not appear, remains just as it is, the abiding nature and realm of phenomena. That is to say, Subhūti, this ‘realm of phenomena’ is purification. Although it is expressed in ordinary conventional language, it is inexpressible and indescribable, a phenomenon transcending the path of language and speech.”¹⁴¹⁰

“Blessed Lord,” said Subhūti, “if all phenomena are like a dream, all phenomena are like an echo, all phenomena are like an optical aberration, all phenomena are like a mirage, all phenomena are like an illusion, and all phenomena are like an emanation, how do bodhisattva great beings, when all phenomena are like a dream, all phenomena are like an echo, all phenomena are like an optical aberration, all phenomena are like a mirage, all phenomena are like an illusion, and all phenomena are like an emanation‍—which is to say, when they are nonentities and insubstantial‍—set their mind on unsurpassed, perfect, complete enlightenment, thinking, ‘I will complete the perfection of generosity. I will complete the perfection of ethical discipline. I will complete the perfection of tolerance. I will complete the perfection of perseverance. I will complete the perfection of meditative concentration. I will complete the perfection of wisdom. I will complete the perfection of skill in means. I will complete the perfection of aspiration. I will complete the perfection of power. I will complete the perfection of gnosis.¹⁴¹¹ I will complete the emptiness of internal phenomena. I will complete the emptiness of external phenomena. I will complete the emptiness of external and internal phenomena. I will complete the emptiness of emptiness. I will complete the emptiness of great extent. I will complete the emptiness of ultimate reality. I will complete the emptiness of conditioned phenomena. I will complete the emptiness of unconditioned phenomena. I will complete the emptiness of the unlimited. I will complete the emptiness of that which has neither beginning nor end. I will complete the emptiness of nonexclusion. I will complete the emptiness of inherent nature. I will complete the emptiness of all phenomena. I will complete the emptiness of intrinsic defining characteristics. I will complete the emptiness of that which cannot be apprehended. I will complete the emptiness of nonentities. I will complete the emptiness of essential nature. I will complete the emptiness of an essential nature of nonentities. I will complete the four applications of mindfulness. I will complete the four correct exertions. I will complete the four supports for miraculous ability. I will complete the five faculties. I will complete the five powers. I will complete the seven branches of enlightenment. I will complete the noble eightfold path. I will complete the four truths of the noble ones. I will complete the four meditative concentrations. I will complete the four immeasurable attitudes. I will complete the four formless absorptions. I will complete the eight liberations. I will complete the nine serial steps of meditative absorption. I will complete the emptiness, signlessness, and wishlessness gateways to liberation. I will complete the five extrasensory powers. I will complete all the meditative stabilities. I will complete all the dhāraṇī gateways. I will complete the ten powers of the tathāgatas. I will complete the four fearlessnesses. I will complete the four kinds of exact knowledge. I will complete great compassion. I will complete the eighteen distinct qualities of the buddhas. I will complete the thirty-two major marks of a great person. I will complete the eighty excellent minor signs. I will complete the great aureole of light. I will, having comprehended with my mind the thoughts in the minds of the beings of the world systems of the ten directions, complete the voice of Brahmā that teaches the Dharma with a single sound in accordance with their resolute beliefs’?”

“Subhūti,” asked the Blessed One in return, “do you think that those phenomena that you have mentioned are not like a dream, like an echo, like an optical aberration, like a mirage, like an illusion, or like an emanation?”

“Subhūti, do you think that the perfection of generosity fully awakens to unsurpassed, perfect, complete enlightenment?”

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the perfection of ethical discipline fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the perfection of tolerance fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the perfection of perseverance fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the perfection of meditative concentration fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the perfection of wisdom fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of internal phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of external phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of external and internal phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of emptiness fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of great extent fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of ultimate reality fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of conditioned phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of unconditioned phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of the unlimited fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of that which has neither beginning nor end fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of nonexclusion fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of inherent nature fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of all phenomena fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of intrinsic defining characteristics fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of that which cannot be apprehended fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of nonentities fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of essential nature fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness of an essential nature of nonentities fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the applications of mindfulness fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the correct exertions fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the supports for miraculous ability fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the faculties fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the powers fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the branches of enlightenment fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the noble eightfold path fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the truths of the noble ones fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the meditative concentrations fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the immeasurable attitudes fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the formless absorptions fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the liberations fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the serial steps of meditative absorption fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the emptiness, signlessness, and wishlessness gateways to liberation fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the extrasensory powers fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the meditative stabilities fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the dhāraṇī gateways fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the powers of the tathāgatas fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the fearlessnesses fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the kinds of exact knowledge fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that great compassion fully awakens to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, do you think that the eighteen distinct qualities of the buddhas fully awaken to unsurpassed, perfect, complete enlightenment?” asked the Blessed One.

“No, Blessed Lord,” he replied.

“Subhūti, if you ask why, it is because all those attributes are indeed conditioned and have been brought into being, and conditioned attributes that have been brought into being cannot attain all-aspect omniscience. Nevertheless, Subhūti, all these attributes become the cause for the achievement of the path and the arising of the path. They are not, however, for the attainment of the fruit. The nonarising and nonorigination of these attributes is indeed the absence of intrinsic defining characteristics.

“Therefore, bodhisattva great beings, starting from the first setting of the mind, know well that whatever virtuous attribute they undertake, all those virtuous attributes are ‘like an illusion,’ whether it be the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; 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; 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; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight 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 compassion, or the distinct qualities of the buddhas.

“And yet, without having completed 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; 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, and the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; 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, and the dhāraṇī gateways; and the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas, they cannot bring beings to maturity or attain all-aspect omniscience. So it is for this reason that whatever virtuous attributes bodhisattva great beings practicing the perfection of wisdom undertake, they know that they are all like a dream, know that they are like an echo, know that they are like an optical aberration, know that they are like a mirage, know that they are like an illusion, and know that they are like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of generosity is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of ethical discipline is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of tolerance is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of perseverance is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of meditative concentration is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the perfection of wisdom is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of internal phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of external phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of external and internal phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of emptiness is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of great extent is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of ultimate reality is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of conditioned phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of unconditioned phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of the unlimited is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of that which has neither beginning nor end is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of nonexclusion is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of inherent nature is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of all phenomena is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of intrinsic defining characteristics is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of that which cannot be apprehended is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of nonentities is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of essential nature is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness of an essential nature of nonentities is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the applications of mindfulness are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the correct exertions are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the supports for miraculous ability are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the faculties are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the powers are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the branches of enlightenment are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the noble eightfold path is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the truths of the noble ones are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the meditative concentrations are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the immeasurable attitudes are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the formless absorptions are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the liberations are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the serial steps of meditative absorption are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the emptiness, signlessness, and wishlessness gateways to liberation are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the extrasensory powers are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the meditative stabilities are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that and the dhāraṇī gateways are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the powers of the tathāgatas are like a dream, and know they that are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the fearlessnesses are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the kinds of exact knowledge are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that great compassion is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the eighteen distinct qualities of the buddhas are like a dream, and know that they are like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that omniscience is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that the knowledge of the aspects of the path is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“When they practice the perfection of wisdom, they know that all-aspect omniscience is like a dream, and know that it is like an echo, like an optical aberration, like a mirage, like an illusion, and like a magical display.

“They know that all those beings ‘practice a dream,’ and they know they ‘practice an echo,’ know they ‘practice an optical aberration,’ know they ‘practice a mirage,’ know they ‘practice an illusion,’ and know they ‘practice a magical display.’ Therefore, when bodhisattva great beings practice the perfection of wisdom, they grasp attributes that are like a dream as nonentities, and having grasped them like that, attain all-aspect omniscience. When they practice the perfection of wisdom, they grasp attributes that are like an echo as nonentities, and having grasped them like that, attain all-aspect omniscience. When they practice the perfection of wisdom, they grasp attributes that are like an optical aberration as nonentities, and having grasped them like that, attain all-aspect omniscience. When they practice the perfection of wisdom, they grasp attributes that are like a mirage as nonentities, and having grasped them like that, attain all-aspect omniscience. When they practice the perfection of wisdom, they grasp attributes that are like an illusion as nonentities, and having grasped them like that, attain all-aspect omniscience. When they practice the perfection of wisdom, they grasp attributes that are like a magical displayas nonentities, and having grasped them like that, attain all-aspect omniscience.

“The perfection of wisdom cannot be grasped, the perfection of meditative concentration cannot be grasped, the perfection of perseverance cannot be grasped, the perfection of tolerance cannot be grasped, the perfection of ethical discipline cannot be grasped, and the perfection of generosity cannot be grasped; the emptiness of internal phenomena cannot be grasped, the emptiness of external phenomena cannot be grasped, the emptiness of external and internal phenomena cannot be grasped, the emptiness of emptiness cannot be grasped, the emptiness of great extent cannot be grasped, the emptiness of ultimate reality cannot be grasped, the emptiness of conditioned phenomena cannot be grasped, the emptiness of unconditioned phenomena cannot be grasped, the emptiness of the unlimited cannot be grasped, the emptiness of that which has neither beginning nor end cannot be grasped, the emptiness of nonexclusion cannot be grasped, the emptiness of inherent nature cannot be grasped, the emptiness of all phenomena cannot be grasped, the emptiness of intrinsic defining characteristics cannot be grasped, the emptiness of that which cannot be apprehended cannot be grasped, the emptiness of nonentities cannot be grasped, the emptiness of essential nature cannot be grasped, and the emptiness of an essential nature of nonentities cannot be grasped; the applications of mindfulness cannot be grasped, the correct exertions cannot be grasped, the supports for miraculous ability cannot be grasped, the faculties cannot be grasped, the powers cannot be grasped, the branches of enlightenment cannot be grasped, and the noble eightfold path cannot be grasped; the truths of the noble ones cannot be grasped, the meditative concentrations cannot be grasped, the immeasurable attitudes cannot be grasped, the formless absorptions cannot be grasped, the eight liberations cannot be grasped, the nine serial steps of meditative absorption cannot be grasped, the emptiness, signlessness, and wishlessness gateways to liberation cannot be grasped, the extrasensory powers cannot be grasped, the meditative stabilities cannot be grasped, and the dhāraṇī gateways cannot be grasped; and the powers of the tathāgatas cannot be grasped, the fearlessnesses cannot be grasped, the kinds of exact knowledge cannot be grasped, great compassion cannot be grasped, and the eighteen distinct qualities of the buddhas cannot be grasped. Therefore, bodhisattva great beings, knowing that all phenomena cannot be grasped, strive toward unsurpassed, perfect, complete enlightenment. If you ask why, it is because all phenomena are ungraspable and without a real basis, like a dream, like an echo, like an optical aberration, like a mirage, like an illusion, and like an emanation. An ungraspable phenomenon cannot attain any ungraspable phenomenon at all, except for beings who do not understand and do not see those phenomena. This is why bodhisattva great beings set out for unsurpassed, perfect, complete enlightenment for the sake of all beings. Starting from the first setting of the mind, whatever gifts they are generous with, they are generous with them for the sake of all beings. Whatever ethical discipline they maintain, they maintain it for the sake of all beings. Whatever tolerance they cultivate, they cultivate it for the sake of all beings. Whatever perseverance they undertake, they undertake it for the sake of all beings. Whatever meditative concentration they become absorbed in, they become absorbed in it for the sake of all beings. And whatever wisdom they cultivate, they cultivate it for the sake of all beings. It is not for their own sake.

“Bodhisattva great beings do not set out for unsurpassed, perfect, complete enlightenment except for the sake of beings. When they practice the perfection of wisdom, they liberate from error those harboring the notion of a being where there is no being, harboring the notion of self where there is no self, harboring the notion of a life where there is no life, harboring the notion of one who goes where there is no one who goes, harboring the notion of one who lives where there is no one who lives, harboring the notion of a person where there is no person, harboring the notion of an individual where there is no individual, harboring the notion of one born of Manu where there is no one born of Manu, harboring the notion of a child of Manu where there is no child of Manu, harboring the notion of an agent where there is no agent, harboring the notion of an instigator of an agent where there is no instigator of an agent, harboring the notion of motivator where there is no motivator, harboring the notion of an inciter where there is no inciter,¹⁴¹² harboring the notion of an experiencer where there is no experiencer, harboring the notion of an instigator of an experience where there is no instigator of an experience, harboring the notion of a knower where there is no knower, and harboring the notion of a viewer where there is no viewer. Having liberated them from these errors, they establish them in the realm of deathlessness. Established there, those habitual ideas do not stir. That is to say, the notion of self, or the notion of being, or the notion of a life, or the notion of one who goes, or the notion of one who lives, or the notion of a person, or the notion of an individual, or the notion of one born of Manu, or the notion of a child of Manu, or the notion of an agent, or the notion of an instigator of an agent, or the notion of motivator, or the notion of an inciter, or the notion of an experiencer, or the notion of an instigator of an experience, or the notion of a knower, or the notion of a viewer does not stir. Having abandoned these movable conceited, effluent elaborations,¹⁴¹³ they are fully absorbed in and maintain a mind free from elaboration.¹⁴¹⁴ For this reason, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they themselves do not fixate on any attribute at all, and they also secure all beings in nonfixation. They do this by way of mundane convention, not ultimate reality.”

Subhūti asked, “Blessed Lord, regarding this full awakening to the Dharma that has been attained by the tathāgatas, is the full awakening attained as a mundane convention or, otherwise, as an ultimate reality?”

“It is in mundane conventional terms that one speaks of ‘this full awakening to the Dharma that has been attained by the tathāgatas,’ ” replied the Blessed One. “Nothing at all is apprehended in ‘this phenomenon has fully awakened to such a phenomenon as that.’ If you ask why, it is because ‘this phenomenon has fully awakened to such a phenomenon as that’ is an apprehension, but nothing at all is attained or clearly realized through duality.”

“Blessed Lord, if nothing is attained or clearly realized through duality, is there any attainment or clear realization through nonduality?” asked Subhūti.

“There is neither attainment nor clear realization through duality, nor is there any attainment or clear realization through nonduality,” replied the Blessed One. “ ‘Attainment and clear realization’ are where there is neither duality nor nonduality. If you ask why, it is because ‘This is attainment. This is clear realization’ is conceptual elaboration, and in the sameness of phenomena there is no conceptual elaboration. The absence of conceptual elaboration is the sameness of phenomena.”

“Blessed Lord, what is ‘the sameness’ of phenomena that have the nature of nonentity?” asked Subhūti.

“Here this sameness of phenomena is not an entity, not a nonentity, not an essential nature, and is not fully expressed,” replied the Blessed One. “This sameness of phenomena cannot be expressed. Apart from the sameness of phenomena, there is no phenomenon at all that is apprehended. The sameness of phenomena has transcended all phenomena. The sameness of phenomena is not an object suitable to be known by those of a childish disposition, or by the noble ones, or by any phenomenon.”

“Blessed Lord, is the sameness of phenomena not even an object for the tathāgatas?” asked Subhūti.

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84000: Translating the Words of the Buddha

First published 2026

Current version v 1.0.23

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa

The Noble Perfection of Wisdom in One Hundred Thousand Lines

Āryaśatasāhasrikāprajñāpāramitā

· Toh 8 ·

Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25)
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Ep267: American Chan Master - Gilbert M Gutierrez
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Siddhārtha Gautama · the Buddha
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The Perfection of Wisdom in One Hundred Thousand Lines

The Perfection of Wisdom in One Hundred Thousand Lines

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