And indeed all the Four Mahārājas stationed in the great billionfold world system together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue, as were the Śatakratus, heads of the gods, and the Suyāmas, Saṃtuṣitas, Nirmāṇaratis, Para­nirmita­vaśa­vartins, and Brahmapurohitas, up to the Brahmās together with many hundreds of thousands of one hundred million billion gods also assembled, and as many Brahmās, up to Śuddhāvāsa classes of gods stationed in the great billionfold world system together with hundreds of thousands of one hundred million billion gods, also were assembled. The light originating from the maturation of earlier karma coming from the bodies of those Cāturmahā­rājika gods, and the light originating from the maturation of earlier karma coming from the bodies of those Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, and Brahmakāyika gods, up to the Śuddhāvāsa class of gods, does not approach the natural light of the Tathāgata even by a hundredth part, or by a thousandth part, or by a hundred thousandth part, or by a hundred-thousand hundred-millionth part; it would not stand up to any number, or fraction, or counting, or example, or comparison. In the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled. As an analogy, just as a fired iron statue in the presence of the golden Jambū River does not gleam, does not radiate, and does not shine, similarly, in the presence of the natural light of the Tathāgata all the lights originating from the maturation of earlier karma coming from the bodies of the gods do not gleam, do not radiate, and do not shine. Among those the light of the Tathāgata reveals itself as the highest, reveals itself as special, and reveals itself as the best, superb, exemplary, unsurpassed, and unrivaled.

Then Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, these Cāturmahā­rājika gods, these Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Para­nirmita­vaśa­vartin classes of gods, up to these Śuddhāvāsa class of gods stationed in the great billionfold world system are all assembled, venerable monk Subhūti, to listen to the Dharma. They want to hear instruction in the perfection of wisdom, so, venerable monk Subhūti, how should bodhisattva great beings stand in the perfection of wisdom? What is the bodhisattva great beings’ perfection of wisdom? And how should bodhisattva great beings train in the perfection of wisdom?”

Venerable Subhūti then replied to Śatakratu, head of the gods, “Well then, Kauśika, listen well and hard and pay attention, and I will give instructions, through the power of the Buddha, possessed by the Buddha, in what the bodhisattva great beings’ perfection of wisdom is, and in how bodhisattva great beings should stand in the perfection of wisdom, and how bodhisattva great beings should train in the perfection of wisdom.

“Those gods who have not produced the thought of unsurpassed, perfect, complete awakening, they too must produce the thought of unsurpassed, perfect, complete awakening. Those who have entered into the flawlessness that is a perfect state are incapable of producing the thought of unsurpassed, perfect, complete awakening. And why? Because the boundaries are fixed for them by the stream of saṃsāra. And yet if they also produce the thought of unsurpassed, perfect, complete awakening, I still rejoice in them also. I will not stand between them and their wholesome side, because they have to get hold of the dharmas that are the most special, that are higher than even the special dharmas.

“Kauśika, what is the bodhisattva great beings’ perfection of wisdom? Here bodhisattva great beings with a thought of awakening connected with the knowledge of all aspects should pay attention to form as impermanent, and they should pay attention to it as suffering, selfless, empty, a disease, a boil, a thorn, a misfortune, dependent, by its nature headed to destruction, shaky, brittle, a hazard, persecution, and a headache, and that without apprehending anything.

“Similarly, they should pay attention to feeling, perception, volitional factors, and consciousness; similarly to the eyes, ears, nose, tongue, body, and thinking mind; and similarly to the earth element, water element, fire element, wind element, space element, and consciousness element as impermanent. They should pay attention to them as suffering, selfless, empty, a disease, a boil, a thorn, a misfortune, dependent, by their nature headed to destruction, shaky, brittle, a hazard, persecution, and like a headache, and that without apprehending anything.

“With a thought of awakening connected with the knowledge of all aspects they should pay attention to ‘the volitional factors arising from ignorance as the condition.’ They should pay attention to them as impermanent, suffering, selfless, calm, isolated, and empty. They should pay attention to ‘consciousness arising from volitional factors as the condition, name and form from consciousness as the condition, the six sense fields from name and form as the condition, contact from the six sense fields as the condition, feeling from contact as the condition, craving from feeling as the condition, appropriation from craving as the condition, existence from appropriation as condition, birth from existence as the condition, and old age and death, pain, lamentation, suffering, mental anguish, and grief arising from birth as the condition—thus the arising of simply this great heap of suffering,’ and they should pay attention to all of that as impermanent, suffering, selfless, calm, isolated, and empty, and that without apprehending anything.

“With attention connected with the knowledge of all aspects they should pay attention to ‘the cessation of volitional factors from the cessation of ignorance,’ and to that as selfless, calm, isolated, emptiness, signless, wishless, and not occasioning anything. They should pay attention to ‘the cessation of consciousness from the cessation of volitional factors, the cessation of name and form from the cessation of consciousness, the cessation of the six sense fields from the cessation of name and form, the cessation of contact from the cessation of the six sense fields, the cessation of feeling from the cessation of contact, the cessation of craving from the cessation of feeling, the cessation of appropriation from the cessation of craving, the cessation of existence from the cessation of appropriation, the cessation of birth from the cessation of existence, and the cessation of old age and death, pain, lamentation, suffering, mental anguish, and grief from the cessation of birth—thus the cessation of simply this great heap of suffering,’ and to all of that as selfless, calm, isolated, emptiness, signless, wishless, and not occasioning anything, and that without apprehending anything.

“Furthermore, Kauśika, bodhisattva great beings with a thought of awakening connected with the knowledge of all aspects cultivate the four applications of mindfulness, and that without apprehending anything. Similarly, they cultivate the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path, as well as the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and they cultivate them without apprehending anything.

“Furthermore, Kauśika, bodhisattva great beings with a thought-production connected with the knowledge of all aspects practice the perfection of giving, and they practice it without apprehending anything. Similarly, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects practice the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, and practice them without apprehending anything.

“Furthermore, Kauśika, when bodhisattva great beings with a thought-production connected with the knowledge of all aspects are practicing the perfection of wisdom, they thus, putting one part of the picture together with the other parts, while thinking, applying, completing, and extending, make a detailed and thorough analysis of all these parts together, thinking, ‘They are selfless, they are not me, and they are not mine.’ And why? Because the bodhisattva great beings’ thought of the wholesome roots is not touched by the thought of awakening, and neither is the thought of dedication touched by the thought of the wholesome roots. Kauśika, the thought of the wholesome roots does not exist and is not apprehended in the thought of awakening, and the thought of awakening also does not exist and is not apprehended in the thought of the wholesome roots; the thought of awakening does not exist and is not apprehended in the thought of dedication, and the thought of dedication also does not exist and is not apprehended in the thought of awakening. The thought of the wholesome roots does not exist in the thought of the wholesome roots, the thought of awakening does not exist in the thought of awakening, and the thought of dedication does not exist in the thought of dedication. Kauśika, this not settling down on and not apprehending any one part, even while thus making an examination of all the parts of the picture, is the bodhisattva great beings’ perfection of wisdom.”

Then Śatakratu, head of the gods, inquired of venerable Subhūti, “Venerable monk Subhūti, how is it that the thought of dedication is not touched by the thought of awakening? How is it that the thought of awakening is not touched by the thought of dedication? How is it that the thought of dedication does not exist and is not apprehended in the thought of awakening, and how is it that the thought of awakening does not exist and is not apprehended in the thought of dedication?”

“Kauśika,” replied Subhūti, “the thought of dedication is no thought, and the thought of awakening is no thought. Therefore, because what is no thought is inconceivable, and what is inconceivable is no thought, a state of no thought does not dedicate a state of no thought, and the inconceivable does not dedicate the inconceivable. So, the state of no thought is inconceivable, and the inconceivable is the state of no thought. That, Kauśika, is the bodhisattva great beings’ perfection of wisdom.”

Then the Lord said to venerable Subhūti, “Excellent, Subhūti, excellent! The instruction in the perfection of wisdom you give bodhisattva great beings, Subhūti—the enthusiasm you convey to them—is excellent indeed!”

Subhūti replied, “I have to feel a sense of appreciation, Lord, and not feel no sense of appreciation, because earlier when you, Lord, were practicing the bodhisattva way of life in the presence of earlier tathāgatas, worthy ones, perfectly complete buddhas, their śrāvakas advised and instructed you in the six perfections—they taught them to you, made you take them up, made you excited about them and motivated, and caused you to enter into them and established you in them. Having done so, Lord, in the form of a bodhisattva you trained in the six perfections and awakened to unsurpassed, perfect, complete awakening. Like that we too, Lord, have to advise, instruct, teach, inspire to take up, excite, motivate, cause to enter into, and establish the bodhisattva great beings in the six perfections—bodhisattva great beings who, advised, instructed, taught, inspired to take up, excited, motivated, caused to enter into, and established by us, will also awaken to unsurpassed, perfect, complete awakening.”

Then venerable Subhūti said to Śatakratu, head of the gods, “So then, Kauśika, listen well and hard and pay attention, and I will explain how bodhisattva great beings should stand in the perfection of wisdom, and how they should not stand.

“Kauśika, form is empty of form; feeling … perception … volitional factors … and consciousness is empty of consciousness; and a bodhisattva is empty of a bodhisattva. Thus, Kauśika, the emptiness of form; the emptiness of feeling, perception, volitional factors, and consciousness; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the eyes are empty of the eyes; the ears … the nose … the tongue … the body … and the thinking mind is empty of the thinking mind; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the eyes; the emptiness of the ears, nose, tongue, body, and thinking mind; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the earth element is empty of the earth element; the water element … fire element … wind element … space element … and consciousness element is empty of the consciousness element; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the earth element; the emptiness of the water element, fire element, wind element, space element, and consciousness element; and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, ignorance is empty of ignorance; similarly, volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of old age and death; the cessation of ignorance is empty of the cessation of ignorance; similarly, the cessation of volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of the cessation of old age and death; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of ignorance and the emptiness of the cessation of ignorance, up to the emptiness of old age and death and the emptiness of the cessation of old age and death, and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.

“Furthermore, Kauśika, the perfection of giving is empty of the perfection of giving; similarly, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the perfection of wisdom; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the perfection of giving; the emptiness of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and the perfection of wisdom, and the emptiness of a bodhisattva, are not two and are not divided.

“Furthermore, Kauśika, inner emptiness is empty of inner emptiness; up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature; and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of inner emptiness; up to the emptiness of the emptiness that is the nonexistence of an intrinsic nature; and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the applications of mindfulness are empty of the applications of mindfulness. The right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the eightfold noble path … the ten powers … the fearlessnesses … the detailed and thorough knowledges … up to the distinct attributes of a buddha are empty of the distinct attributes of a buddha. A bodhisattva is empty of a bodhisattva. Thus, the emptiness of the applications of mindfulness … ; up to the emptiness of the distinct attributes of a buddha; and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the meditative stabilizations are empty of the meditative stabilizations, the dhāraṇī gateways are empty of the dhāraṇī gateways, and a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the meditative stabilizations, the emptiness of the dhāraṇī gateways, and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, the Śrāvaka Vehicle is empty of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle is empty of the Pratyekabuddha Vehicle, and the Great Vehicle is empty of the Great Vehicle. A śrāvaka is empty of the state of a śrāvaka, a pratyekabuddha is empty of the state of a pratyekabuddha, and a buddha is empty of buddhahood. And a bodhisattva is empty of a bodhisattva. Thus, the emptiness of the Śrāvaka Vehicle, the emptiness of the state of a śrāvaka, up to the emptiness of the Great Vehicle, the emptiness of buddhahood, and the emptiness of a bodhisattva are not two and are not divided.

“Furthermore, Kauśika, up to the knowledge of all aspects is empty of the knowledge of all aspects, and a bodhisattva is empty of a bodhisattva. Thus, up to the emptiness of the knowledge of all aspects and the emptiness of a bodhisattva are not two and are not divided. Kauśika, bodhisattva great beings should stand in the perfection of wisdom like that.”

Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, how should bodhisattva great beings not stand in the perfection of wisdom?”

“Kauśika,” replied Subhūti, “here bodhisattva great beings should not stand in form by way of apprehending something, and they should not stand in feeling, perception, volitional factors, or consciousness by way of apprehending something. They should not stand in the eyes, they should not stand in a form, they should not stand in eye consciousness, they should not stand in eye contact, and they should not stand in feeling that arises from the condition of eye contact. Similarly, they should not stand in the ears … the nose … the tongue … the body … and they should not stand in the thinking mind, dharmas, thinking-mind consciousness, thinking-mind contact, or feeling that arises from the condition of thinking-mind contact by way of apprehending something.

“They should not stand in the earth element by way of apprehending something, and they should not stand in the water element, fire element, wind element, space element, or consciousness element by way of apprehending something.

“They should not stand in the applications of mindfulness by way of apprehending something, and they should not stand in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path, or the ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, or knowledge of all aspects by way of apprehending something.

“They should not stand in the result of stream enterer by way of apprehending something. They should not stand in the result of once-returner, the result of non-returner, the state of a worthy one, or the state of a pratyekabuddha by way of apprehending something. They should not stand in buddhahood by way of apprehending something.

“Kauśika, they thus should not dwell on the idea of form by way of apprehending something, up to they should not dwell on the idea of the knowledge of all aspects by way of apprehending something. They thus should not dwell on the idea of the result of once-returner by way of apprehending something, up to they should not dwell on the idea of buddhahood by way of apprehending something.

“They should not dwell on the idea that form is permanent by way of apprehending something. Similarly, they should not dwell on the idea that form is impermanent, is happiness, is suffering, has a self, is selfless, is calm, is not calm, is isolated, is not isolated, is empty, is not empty, has a sign, is signless, is wished for, or is wishless by way of apprehending something.

“Similarly, they should not dwell on the ideas that feeling, perception, volitional factors, or consciousness are permanent, are impermanent, are happiness, are suffering, have a self, are selfless, are calm, are not calm, are isolated, are not isolated, are empty, are not empty, have a sign, are signless, are a wish for, or are wishless by way of apprehending something.

“Similarly, they should not dwell on the idea that the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, or the distinct attributes of a buddha are permanent, are impermanent, are happiness, are suffering, have a self, are selfless, are calm, are not calm, are isolated, are not isolated, are empty, are not empty, have a sign, are signless, are wished for, or are wishless by way of apprehending something.

“Furthermore, Kauśika, they should not dwell on the idea that the result of stream enterer is a category of the uncompounded by way of apprehending something. Similarly, they should not dwell on the idea the result of once-returner, the result of non-returner, the state of a worthy one, or the result of a pratyekabuddha is a category of the uncompounded by way of apprehending something, up to they should not dwell on the idea that the knowledge of all aspects is a category of the uncompounded by way of apprehending something.

“They should not dwell on the idea that the result of stream enterer is worthy of gifts by way of apprehending something. Similarly, they should not dwell on the idea that the result of once-returner, or the result of non-returner, the state of a worthy one, a pratyekabuddha, or a tathāgata, worthy one, perfectly complete buddha is worthy of gifts by way of apprehending something.

“Furthermore, Kauśika, bodhisattva great beings should not stand on the first level by way of apprehending something; similarly, they should not stand on … up to the tenth level by way of apprehending something. And why? Because where there is a place to stand there is movement.

“Furthermore, Kauśika, bodhisattva great beings should not, by way of apprehending something, having stood in the first production of the thought—that is, having become a bodhisattva—dwell on the idea ‘I will complete the perfection of giving,’ and similarly, they should not dwell on the idea ‘I will complete the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom’ by way of apprehending something.

“They should not dwell on the idea ‘I will complete the applications of mindfulness’ by way of apprehending something, and they should not dwell on the idea ‘I will complete the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and the path’ by way of apprehending something.

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, having entered into a bodhisattva great being’s flawlessness, stand on the irreversible level.’ Bodhisattva great beings should not dwell on the idea ‘I will complete the five clairvoyances’ by way of apprehending something. Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, standing in the bodhisattva great beings’ five clairvoyances, approach infinite, countless buddhafields to bow down to and attend on the lord buddhasand listen to the Dharma, and having listened I will practice it for suchness and teach others.’ Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will bring buddhafields into being that are just like those of those lord buddhas.’ Bodhisattva great being should not, by way of apprehending something, dwell on the idea ‘I will, having practiced the perfection of wisdom, bring beings to maturity in unsurpassed, perfect, complete awakening.’

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will, having gone to infinite, countless world systems, show respect to, demonstrate reverence for, show honor to, and worship the tathāgatas, worthy ones, perfectly complete buddhas with flowers, incense, perfumes, garlands, creams, robes, parasols, flags, and banners, and I will offer to the tathāgatas, worthy ones, perfectly complete buddhas many hundreds of thousands of one hundred million billion pieces of the finest clothing.

“Bodhisattva great beings should not dwell on the idea ‘I will establish infinite, countless beings beyond measure in unsurpassed, perfect, complete awakening’ by way of apprehending something.

“Bodhisattva great beings should not, by way of apprehending something, dwell on the idea ‘I will make the five eyes perfect: the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye.’ They should not, by way of apprehending something, dwell on the idea ‘I will make the meditative stabilizations perfect.’ They should not, by way of apprehending something, dwell on the idea ‘I will play in whichever meditative stabilization I want to play in.’ They should not dwell on the idea ‘I will make the dhāraṇī gateways perfect’ by way of apprehending something.

“Bodhisattva great beings should not dwell on the idea ‘I will make the ten tathāgata powers perfect’ by way of apprehending something; they should not dwell on the idea ‘I will make the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha perfect’ by way of apprehending something; and they should not dwell on the idea ‘I will make great love and great compassion perfect’ by way of apprehending something.

“They should not dwell on the idea ‘I will make the major marks of a great person perfect on the body’ by way of apprehending something, and they should not dwell on the idea ‘I will make the eighty minor signs perfect on the body’ by way of apprehending something.

“They should not, by way of apprehending something, dwell on the idea that a faith follower and Dharma follower are the eighth; the one stopped at most seven times is a stream enterer. They should not, by way of apprehending something, dwell on the ideas of those born in family after family, and those who have one interruption. They should not, by way of apprehending something, dwell on the idea that one whose life has come to an end and whose afflictions have come to an end is the person equal in stature. They should not dwell on the idea that a stream enterer enters nirvāṇa in the intermediate state by way of apprehending something. They should not, by way of apprehending something, dwell on the idea that a once-returner, having come once to this world, makes an end to suffering. They should not, by way of apprehending something, dwell on the idea of a candidate for actualizing the result of non-returner. They should not, by way of apprehending something, dwell on the idea that a non-returner will enter nirvāṇa right there. They should not, by way of apprehending something, dwell on the idea of a candidate for actualizing the result of a worthy one. They should not, by way of apprehending something, dwell on the idea that right here a worthy one will pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind.

“They should not dwell on the idea of a pratyekabuddha by way of apprehending something. They should not, by way of apprehending something, dwell on the idea that a bodhisattva passes beyond the śrāvaka level and the pratyekabuddha level and will stand on the bodhisattva level. They should not dwell on the idea that there is the knowledge of a knower of path aspects by way of apprehending something. They should not, by way of apprehending something, dwell on the idea that, having completely awakened fully to all dharmas, all residual impressions, connections, and afflictions have come to an end.

“They should not, by way of apprehending something, dwell on the idea ‘I will, as a tathāgata, worthy one, perfectly complete buddha, completely awaken to unsurpassed, perfect, complete awakening and turn the wheel of Dharma.’ They should even not dwell on such an idea as ‘having done the work of a buddha, I will lead infinite, countless beings to nirvāṇa’ by way of apprehending something.

“They should not, by way of apprehending something, dwell on the idea ‘I will, standing on the four legs of miraculous power, become completely absorbed in meditative stabilization, and through having become completely absorbed in that sort of meditative stabilization I will remain for as many eons as there are sand particles in the Gaṅgā River.’

“They should not, by way of apprehending something, dwell on the idea that the length of their lives will become infinite. They should not, by way of apprehending something, dwell on the idea that each of their major marks will become perfected through a hundred merits. They should not, by way of apprehending something, dwell on the idea that the size of their buddhafield will be the combined size of as many world systems as there are sand particles in the Gaṅgā River to the east, and similarly, of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north. They should not, by way of apprehending something, dwell on the idea that their great billionfold world system will be made of diamonds.

“They should not, by way of apprehending something, dwell on the idea that from their Bodhi tree such fragrances must emanate that for those beings who smell those fragrances greed will not harm them; hatred and confusion will not harm them; śrāvaka thoughts and pratyekabuddha thoughts will not arise in them; they will become fixed on unsurpassed, perfect, complete awakening; and they will not have any physical or mental disease.

“They should not, by way of apprehending something, dwell on the idea that in their buddhafield there will not be the word form , and there will not be the words feeling, perception, volitional factors, or consciousness. They should not, by way of apprehending something, dwell on the idea that there will not be the words perfection of giving, and there will not be the words perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. They should not, by way of apprehending something, dwell on the idea that there will not be the words applications of mindfulness, and they should not dwell on the idea there will not be the words right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha. They should not, by way of apprehending something, dwell on the idea that there will not be the words stream enterer, once-returner, non-returner, state of a worthy one, pratyekabuddha, bodhisattva, or buddha.

“And why? Because tathāgatas, worthy ones, perfectly complete buddhas do not, having awakened to unsurpassed, perfect, complete awakening, apprehend any dharmas.

“Kauśika, bodhisattva great beings should not stand in the perfection of wisdom like that, by way of apprehending anything.”

Then it occurred to venerable Śāriputra to think, “Well then, however could bodhisattva great beings stand in the perfection of wisdom?”

Then venerable Subhūti, understanding in his mind the thoughts occurring to venerable Śāriputra, asked venerable Śāriputra, “What do you think, Venerable Śāriputra, could the tathāgatas ever have stood anywhere?”

Śāriputra replied, “Venerable Subhūti, the tathāgatas could never have stood anywhere. Indeed, the tathāgatas, worthy ones, perfectly complete buddhas have totally nonabiding minds. They have not stood in form; they have not stood in feeling, perception, volitional factors, or consciousness; they have not stood in the compounded element and have not stood in the uncompounded element; and similarly, up to they have not stood in the eighteen distinct attributes of a buddha, up to they have not stood in the knowledge of all aspects.”

Then venerable Subhūti said to venerable Śāriputra, “Thus it is, Venerable Śāriputra, that just as the tathāgatas, worthy ones, perfect complete buddhas have not stood in form, and have not not stood in form; have not stood in feeling … perception … volitional factors … and consciousness, and have not not stood in consciousness, up to have not stood in the knowledge of all aspects, and have not not stood in the knowledge of all aspects, so too bodhisattva great beings should stand in the perfection of wisdom. Venerable Śāriputra, bodhisattva great beings should stand in the perfection of wisdom like that, by way of not taking a stand.”

Then it occurred to certain gods in that retinue to think, “Whatever yakṣa sounds the yakṣas make, talk the yakṣas talk—whatever the yakṣas say, the statements of the yakṣas—all of those, if they are said, are comprehensible to us, but this, namely, what the elder Subhūti says about the perfection of wisdom, what he discourses on, explains, and teaches, is incomprehensible to us.”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, asked the gods, “O gods, is what is said incomprehensible?”

“Incomprehensible, Ārya Subhūti!” affirmed the gods.

Subhūti then explained, “It is because not even one syllable is said here, and what is not said is not heard. And why? Because in the perfection of wisdom there are no syllables, and in it there is neither hearing, nor teaching, nor comprehension, because in the perfect, complete awakening of the tathāgatas, worthy ones, perfectly complete buddhas there are also no syllables. As an analogy, gods, a tathāgata, worthy one, perfectly complete buddha might magically produce a magically created buddha, and he might magically produce the four magically created retinues of monks, nuns, laymen, and laywomen. When that magical creation teaches the four magically created retinues, what do you think, gods, has anything at all been taught or heard by anyone?”

“No indeed, venerable monk Subhūti, nothing,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a magical creation. There nobody has explained, nobody has heard, and nobody has comprehended.

“To illustrate, gods, when a man falls asleep and in a dream beholds a tathāgata, worthy one, perfectly complete buddha teaching the Dharma, what do you think, gods, has anyone explained, heard, or comprehended?”

“No indeed, venerable monk Subhūti, no one,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a dream. There nobody has explained, nobody has heard, and nobody has comprehended.

“To illustrate, gods, were two people standing in a canyon to shout out a praise of the Buddha, shout out a praise of the Dharma, and shout out a praise of the Saṅgha, the echoes of both of them would ring out. What do you think, gods, because of that first echo would the sound of the other echo be made known?”

“No indeed, venerable monk Subhūti, it would not,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like an echo. There nobody has explained, nobody has heard, and nobody has comprehended.

“To illustrate, gods, when a clever magician or magician’s apprentice at the junction of two main roads conjures up a tathāgata, worthy one, perfectly complete buddha, who then teaches the Dharma to the four magically created retinues, what do you think, gods, has anyone explained, heard, or comprehended?”

“No indeed, venerable monk Subhūti, no one,” replied the gods.

“Similarly, gods,” continued Subhūti, “all dharmas are like a magical illusion. There nobody has explained, nobody has heard, and nobody has comprehended.”

Then it occurred to those gods to think, “Yes! This Ārya Subhūti demonstrates what is deeper than the deep, introduces what is more subtle than the subtle. Yes! This Ārya Subhūti is going to expand on the perfection of wisdom. Yes! This Ārya Subhūti is going to make the perfection of wisdom clear.”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “O gods, form is not deep and is not subtle, and feeling, perception, volitional factors, and consciousness are not deep and are not subtle. And why? O gods, it is because the intrinsic nature of form is not deep and is not subtle, and the intrinsic nature of feeling, perception, volitional factors, and consciousness is not deep and is not subtle.

“The eyes are not deep and are not subtle, and the ears, nose, tongue, body, and thinking mind are not deep and are not subtle. A form is not deep and is not subtle, and a sound, a smell, a taste, a feeling, and dharmas are not deep and are not subtle. The earth element is not deep and is not subtle, and the water element, fire element, wind element, space element, and consciousness element are not deep and are not subtle. The perfection of giving is not deep and is not subtle, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are not deep and are not subtle. Inner emptiness is not deep and is not subtle, up to the emptiness that is the nonexistence of an intrinsic nature is not deep and is not subtle. The applications of mindfulness are not deep and are not subtle, and similarly, the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, four fearlessnesses, four detailed and thorough knowledges, up to the distinct attributes of a buddha are not deep and are not subtle. All the meditative stabilizations and all the dhāraṇī gateways are not deep and are not subtle, up to the knowledge of all aspects is not deep and is not subtle. And why? Because the intrinsic nature of … up to the knowledge of all aspects is not deep and is not subtle.”

Then it occurred to those gods to think, “Well then, in this Dharma teaching has nothing been designated form; has nothing been designated feeling, perception, volitional factors, or consciousness; has nothing been designated the constituents, sense fields, or dependent originations; has nothing been designated the perfections or the dharmas on the side of awakening; and has nothing been designated all the emptinesses, all the meditative stabilizations, all the dhāraṇī gateways, the ten powers, the fearlessnesses, the detailed and thorough knowledges, up to the distinct attributes of a buddha? In this Dharma teaching has nothing even been designated the result of stream enterer, and has nothing been designated the result of once-returner, the result of non-returner, the state of a worthy one, the state of a pratyekabuddha, or a bodhisattva? Has nothing been designated buddhahood? Has nothing even been designated the letters?”

Then venerable Subhūti, understanding in his mind the thoughts occurring to those gods, said to those gods, “Exactly so, gods, exactly so. Unteachable is the awakening of the tathāgatas; there is no discourse on it, nobody has heard it, and nobody has comprehended it.

“Therefore, gods, those who want to be candidates for the result of stream enterer and those who want to realize the result of stream enterer cannot do so without having resorted to this forbearance; those who want to realize the results of once-returner, non-returner, the state of a worthy one, the state of a pratyekabuddha, and the state of a buddha cannot do so without having resorted to this forbearance.

“O gods, bodhisattva great beings, from the first production of the thought of awakening onward, should stand in the perfection of wisdom like this, based on there being no discourse and no listening.”