Then venerable Subhūti asked the Lord, “Lord, how long a time has it been since bodhisattva great beings with such skillful means set out?”

Venerable Subhūti having asked this, the Lord said to him, “Subhūti, it is a countless one hundred million billion eons since the bodhisattva great beings with such skillful means set out.”

“Lord, how many lord buddhas have the bodhisattva great beings with such skillful means attended on?”

“Subhūti, you should know that the bodhisattva great beings with such skillful means have attended on as many lord buddhas as there are sand particles in the Gaṅgā River.”

“Lord, how large is the wholesome root the bodhisattva great beings with such skillful means have planted?”

“Subhūti, starting from the first production of the thought, there is no perfection of giving the bodhisattva great beings have not completed. There is no perfection of morality, there is no perfection of patience, there is no perfection of perseverance, and there is no perfection of concentration they have not completed. There is no perfection of wisdom the bodhisattva great beings with such skillful means have not completed.”

“Lord, those bodhisattva great beings with such skillful means are totally amazing!”

“Exactly so, Subhūti, exactly so! It is a countless one hundred million billion eons since those bodhisattva great beings with such skillful means have set out.

“To illustrate, Subhūti, the circle of the sun and the moon illuminate the four continents, moving in harmony with and revolving in harmony around the four continents. Similarly, Subhūti, the perfection of wisdom does its work through the five perfections, operating in harmony with and revolving in harmony around the five perfections. When the five perfections are not separated from the perfection of wisdom, they get the name perfection. Were the five perfections to become separated from the perfection of wisdom, they would not get the name perfection.

“To illustrate further, Subhūti, were a wheel-turning emperor to be separated from the seven precious stones, he would not get the name wheel-turning emperor. Similarly, Subhūti, were the five perfections to become separated from the perfection of wisdom, they would not get the name perfection.

“To illustrate further, Subhūti, it is easy for scoundrels to violate women who have no husbands. Similarly, Subhūti, it is easy for Māra and the Māra class of gods to overpower the five perfections when they are separated from the perfection of wisdom. When the five perfections are not separated from the perfection of wisdom, Māra and the Māra class of gods do not overpower them, but when the five perfections are separated from the perfection of wisdom, Māra and the Māra class of gods try to do so.

“To illustrate further, Subhūti, it is hard for a hostile king, or an opponent, or an enemy to overpower in the thick of battle a person who heads into battle having buckled on a complete set of armor. Similarly, Subhūti, it is hard for Māra, or the Māra class of gods, or persons with a pride in being superior, up to vulgar bodhisattvas to overpower the five perfections when they are not separated from the perfection of wisdom.

“To illustrate further, Subhūti, local rulers harmonize with a wheel-turning emperor and every morning and evening go in order to attend on him. Similarly, Subhūti, when the five perfections are assisted by the perfection of wisdom, they proceed in harmony specifically to the knowledge of all aspects.

“To illustrate further, Subhūti, streams, as many as there are, flow down specifically into the Gaṅgā River and together they flow down to the ocean. Similarly, Subhūti, when the five perfections are assisted by the perfection of wisdom, they proceed in harmony specifically to the knowledge of all aspects.

“To illustrate further, Subhūti, a person’s right hand does all the work. Subhūti, view the perfection of wisdom like that, and view the five perfections as being like the left hand.

“To illustrate further, Subhūti, once the water in streams and the water in rivers have flowed into the ocean, they become of one taste. Similarly, Subhūti, once the five perfections assisted by the perfection of wisdom have entered in harmony specifically into the knowledge of all aspects, they get the name perfection.

“To illustrate further, Subhūti, the precious wheel of a wheel-turning emperor goes in front of the mass of four-unit forces and is positioned there. Wherever a wheel-turning emperor stops for food, the wheel-turning emperor’s mass of four-unit forces is refreshed but still the precious wheel does not move from its place. Similarly, Subhūti, the perfection of wisdom is also the leader of these five perfections, going specifically to the knowledge of all aspects and remaining there. Once positioned there it does not pass beyond it.

“To illustrate further, Subhūti, the precious wheel of a wheel-turning emperor, the precious minister, the precious chamberlain, the precious queen, the precious jewel, the precious elephant, and the precious horse go in front of the mass of four-unit forces. Similarly, Subhūti, the perfection of wisdom also goes in front of these five perfections. Having gone in front of them, it remains specifically at the knowledge of all aspects, but it does not occur to the perfection of wisdom to think, ‘The perfection of giving should follow me, and the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration should follow me.’ It also does not occur to the perfection of giving to think, ‘I should follow the perfection of wisdom.’ Similarly, it also does not occur to the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration to think, ‘I should follow the perfection of wisdom.’ And why? Because in their intrinsic nature they are impotent, empty of an intrinsic nature, in vain, and the same as a mirage.”

Then venerable Subhūti inquired of the Lord, “Lord, if all phenomena are empty of an intrinsic nature, how will bodhisattva great beings practicing the perfection of giving, the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom fully awaken to unsurpassed, perfect, complete awakening?”

“Subhūti,” replied the Lord, “here it occurs to bodhisattva great beings practicing the six perfections to think, ‘Ah! This ordinary state of being is a distorted state of mind. It is incapable of release from saṃsāra without skillful means, so, for the sake of those beings, I must practice the perfection of giving, the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.’

“They give away inner and outer things for the sake of those beings. When they are giving them away it occurs to them to think, ‘I have not given anything away. Why? Because these things are empty of an intrinsic nature.’ Bodhisattva great beings reflecting deeply like that, Subhūti, complete the perfection of giving.

“They provide no opportunity for immorality, for the sake of those beings. Why? Because they think, ‘Insofar as I have set out for unsurpassed, perfect, complete awakening I should not kill, up to have a wrong view, or yearn for the śrāvaka level or pratyekabuddha level.’ Bodhisattva great beings reflecting deeply like that, Subhūti, practice the perfection of morality.

“For the sake of those beings they do not let any mental disturbance at all arise. Bodhisattva great beings reflecting deeply like that, Subhūti, practice the perfection of patience.

“During the period up to when they have fully awakened to unsurpassed, perfect, complete awakening, for the sake of those beings they do not have a lazy thought. Bodhisattva great beings reflecting deeply like that, Subhūti, practice the perfection of perseverance.

“During the period up to when they have fully awakened to unsurpassed, perfect, complete awakening, for the sake of those beings they do not have a scattered thought. Bodhisattva great beings reflecting deeply like that, Subhūti, practice the perfection of concentration.

“During the period up to when they have fully awakened to unsurpassed, perfect, complete awakening, for the sake of those beings they are never separated from wisdom. And why? Because it occurs to them to think, ‘Except for those who have entered into the perfection of wisdom, the others are incapable of bringing beings to maturity.’ Bodhisattva great beings reflecting deeply like that, Subhūti, practice the perfection of wisdom.”

The Lord having said this, venerable Subhūti then asked him, “Lord, if the perfections are not different, why is the perfection of wisdom said to be the highest, and is said to be the most excellent, foremost, best, superb, sublime, unsurpassed, unrivaled, and equal to the unequaled when it comes to the five perfections?”

Venerable Subhūti having asked this, the Lord said to him, “Exactly so, Subhūti, exactly so! The perfections are not different in the slightest. Were there to be no perfection of wisdom these five perfections would not get the name perfection, so it is thanks to the perfection of wisdom, Subhūti, that these five perfections get the name perfection.

“To illustrate, Subhūti, when various sorts of physical beings have come into the presence of Sumeru, the king of mountains, those physical beings become a single color. Similarly, Subhūti, thanks to the perfection of wisdom these five perfections get the name perfection and, having entered into the knowledge of all aspects, they become a single color, which is to say there is no specific feature—‘This is the perfection of giving,’ connect this in the same way with each, up to ‘This is the perfection of wisdom’—at all. And why? Because there they have no intrinsic nature. For that reason, there is no specific feature.”

“Lord, given that there is no specific feature or variation in any phenomenon for someone who has entered into reality, why is the perfection of wisdom said to be the highest, and is said to be the most excellent, foremost, best, superb, sublime, unsurpassed, unrivaled, and equal to the unequaled, when it comes to the five perfections?”

“Exactly so, Subhūti, exactly so! There is no specific feature or variation in any phenomenon for someone who has entered into reality, but still, in order to release beings from saṃsāra, because of the ordinary convention and conventional term there is the designation perfection of giving, and there are the designations perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.

“Furthermore, in regard to those beings, they are not born, they do not die, they do not leave, and they do not come forth. They do not exist. You should know that, since beings do not exist, all phenomena do not exist. Therefore, Subhūti, the perfection of wisdom is said to be the highest, and is said to be the most excellent, foremost, best, superb, sublime, unsurpassed, unrivaled, and equal to the unequaled when it comes to the five perfections.

“To illustrate, Subhūti, just as the precious lady is said to be the foremost, up to equal to the unequaled when it comes to the women in the world, as many as there are, similarly, Subhūti, the perfection of wisdom is said to be the highest, up to equal to the unequaled when it comes to the five perfections.”

“Lord, what do you intend by saying the perfection of wisdom is the highest, up to equal to the unequaled?”

“Subhūti, it is because this perfection of wisdom will take hold of all wholesome dharmas and stand specifically in the knowledge of all aspects, by way of not taking a stand.”

“Lord, does the perfection of wisdom take hold of or release any dharma?”

“No it does not, Subhūti; Subhūti, the perfection of wisdom does not take hold of or release any dharma. And why? Subhūti, it is because all dharmas are not grasped and are not released.”

“Lord, what are all the dharmas the perfection of wisdom does not take hold of or release?”

“Subhūti, the perfection of wisdom does not grasp or release form, connect this in the same way with each, up to and does not grasp or release awakening.”

“Lord, how is form, up to awakening not taken hold of and not released?”

“Subhūti, those who do not pay attention to form, up to do not pay attention to awakening do not take hold of form.”

“Lord, if there is no attention being paid to form, up to there is no attention being paid to the knowledge of all aspects, how, Lord, without attention to form, up to without attention to the knowledge of all aspects will the wholesome roots flourish? And if the wholesome roots do not flourish, how will the perfections be completed? And if the perfections are not completed, how will the knowledge of all aspects be reached?”

“Subhūti, when bodhisattva great beings do not pay attention to form, connect this in the same way with each, up to do not pay attention to awakening, then those bodhisattva great beings’ wholesome roots flourish and…, up to the knowledge of all aspects is reached. And why? Because when no attention has been paid to form, up to no attention has been paid to awakening there will be full awakening.”

“Lord, why, when they thus do not pay attention to form, up to do not pay attention to awakening do they reach the knowledge of all aspects?”

“Subhūti, by paying attention they cling to the desire realm, or to the form realm, or to the formless realm; and when they have not paid attention they do not cling to anything. Therefore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should not cling to any dharma.”

“Lord, where will bodhisattva great beings practicing the perfection of wisdom stand?”

“Subhūti, bodhisattva great beings practicing like that will not stand in form, up to will not stand in the knowledge of all aspects.”

“Lord, how will they not stand in form, up to not stand in the knowledge of all aspects?”

“Subhūti, they do not stand anywhere because of not settling down. And why? It is because they do not see any dharma on which they might ‘settle down’ or ‘stand.’ In that way, Subhūti, by way of not settling down, bodhisattva great beings practice the perfection of wisdom.

“Subhūti, were it to occur to bodhisattva great beings to think, ‘Meditating like that and practicing like that is meditating on the perfection of wisdom. That is the meditation on the perfection of wisdom, so I too will practice the perfection of wisdom, I too will meditate on the perfection of wisdom’—were they to form such a notion they would be distant from the perfection of wisdom. Those who become distant from the perfection of wisdom become distant from the perfection of giving, connect this in the same way with each, up to and become distant from the knowledge of all aspects. And why? Because the perfection of wisdom does not settle down on any dharma and there is no settling down on the perfection of wisdom at all. And why? Because the intrinsic nature of anything on which there might be ‘settling down’ does not exist.

“If bodhisattva great beings form a notion of the perfection of wisdom, those bodhisattva great beings fall back from the perfection of wisdom, and those who have fallen back from the perfection of wisdom have fallen back from all dharmas. Bodhisattva great beings have fallen back from the perfection of wisdom if it occurs to them to think, ‘The perfection of wisdom incorporates the five perfections, incorporates…, up to the knowledge of all aspects.’ They are separated from the perfection of wisdom and not able to fully awaken to unsurpassed, perfect, complete awakening.

“Bodhisattva great beings have fallen back from the perfection of wisdom if it occurs to them to think, ‘There will be a prophecy of the unsurpassed, perfect, complete awakening of someone who has stood in this perfection of wisdom.’ They have fallen back from this perfection of wisdom, and having fallen back from this perfection of wisdom there will not be a prophecy of their unsurpassed, perfect, complete awakening.

“Bodhisattva great beings have fallen back from this perfection of wisdom if it occurs to them to think, ‘I will stand in this perfection of wisdom and accomplish the perfection of giving, up to accomplish great compassion.’ And why? Because those who have fallen back from the perfection of wisdom will not be able to accomplish the perfection of giving, up to will not be able to accomplish great compassion either.

“Furthermore, those bodhisattva great beings have fallen back from the perfection of wisdom if it occurs to them to think, ‘The Tathāgata, not having taken hold of all dharmas, fully awakened, and having fully awakened, personally taught, explained, and clarified.’ And why? Because tathāgatas have not fully awakened to any dharma. And why? Because they do not apprehend even this very life, so what need is there to say more about fully awakening to some dharma? It is impossible.”

Then venerable Subhūti asked the Lord, “Lord, how will these faults of bodhisattva great beings practicing the perfection of wisdom not occur?”

“Subhūti, when bodhisattva great beings practicing the perfection of wisdom think thus: ‘All phenomena are without attachment and have not been taken hold of. There is no phenomenon that will fully awaken to a phenomenon that is free from attachment and has not been taken hold of.’ If they practice like that, they practice the perfection of wisdom. But if bodhisattva great beings settle down on a phenomenon that has not been taken hold of, they are separated from the perfection of wisdom. And why? Because the perfection of wisdom cannot be spoken of as ‘settling down.’ ”

“Lord, is the perfection of wisdom not separated from the perfection of wisdom, up to the perfection of giving is not separated from the perfection of giving, up to the knowledge of all aspects is not separated from…, up to the knowledge of all aspects? Lord, if the perfection of wisdom is not separated from the perfection of wisdom, up to the knowledge of all aspects is not separated from the knowledge of all aspects, how, then, is the perfection of wisdom to be accomplished? How is the perfection of giving…, up to the knowledge of all aspects to be accomplished?”

“Subhūti,” replied the Lord, “here bodhisattva great beings practicing the perfection of wisdom do not settle down on form, nor do they settle down on ‘this is form, this is its form.’ Connect this in the same way with each, up to all dharmas. They do not settle down on form as ‘permanent’ or ‘impermanent,’ ‘happiness,’ or ‘suffering,’ ‘self’ or ‘selfless,’ pleasant’ or ‘unpleasant,’ ‘calm’ or ‘not calm,’ ‘empty’ or ‘not empty,’ ‘isolated’ or ‘not isolated.’ Connect this in the same way with each, up to the knowledge of all aspects. And why? Because they cannot accomplish ‘permanence’ or ‘impermanence,’ ‘happiness,’ or ‘suffering,’ ‘self’ or ‘selfless,’ pleasant’ or ‘unpleasant,’ ‘calm’ or ‘not calm,’ ‘empty’ or ‘not empty,’ ‘isolated’ or ‘not isolated’ in a dharma that has no intrinsic nature, because they cannot accomplish ‘an intrinsic nature that is empty of its intrinsic nature.’ Subhūti, bodhisattva great beings practicing the perfection of wisdom…, connect this in the same way with each, up to and the perfection of giving like that will stand in the knowledge of all aspects.

“Take as an illustration, Subhūti, the mass of four-unit forces of a wheel-turning emperor. Wherever the wheel-turning emperor goes, the mass of four-unit forces of a wheel-turning emperor goes there too. Similarly, with those five perfections, wherever the perfection of wisdom goes those five perfections go there too, and will stand specifically in the knowledge of all aspects.

“To illustrate further, Subhūti, a driver mounts on a chariot with four horses and goes smoothly on his way. Similarly, the perfection of wisdom is the driver of those five perfections and goes smoothly on its way specifically to the knowledge of all aspects.”

“Lord, what is the path of bodhisattva great beings, and what is not the path?”

“Subhūti, the śrāvaka path is not the path of bodhisattva great beings, and the pratyekabuddha path is not the path of bodhisattva great beings. The path of the knowledge of all aspects is the path. Subhūti, that is the path of bodhisattva great beings. That is not the path.”

“Lord, the perfection of wisdom teaching, ‘this is the path; this is not the path,’ has been made available because it is of great value to bodhisattva great beings.”

“Exactly so, Subhūti, exactly so!” replied the Lord. “The perfection of wisdom teaching, ‘this is the path and not the path,’ has been made available because it is of great value to bodhisattva great beings—it has been made available because it is of great value to countless beings—but, Subhūti, the perfection of wisdom does not teach anything at all. It does not incorporate form. It does not incorporate feeling, perception, volitional factors, or consciousness. It has not been set up in order to incorporate the śrāvaka level or the pratyekabuddha level. This perfection of wisdom is the bodhisattva great beings’ guide to unsurpassed, perfect, complete awakening. It is not the guide to the śrāvaka or pratyekabuddha level. It causes attainment of the knowledge of all aspects.

“Thus, this perfection of wisdom, having taken the establishment of dharmas as authority, does not produce any phenomenon and does not stop any phenomenon.”

“Lord, if the perfection of wisdom does not produce and does not stop any phenomenon, how do bodhisattva great beings practicing the perfection of wisdom give gifts, how do they guard morality, how do they cultivate patience, how do they make an effort at perseverance, how do they become absorbed in concentration, and how do they cultivate wisdom?”

“Subhūti, having turned the knowledge of all aspects into an objective support they should give gifts, having turned the knowledge of all aspects into an objective support they should guard morality, having turned the knowledge of all aspects into an objective support they should cultivate patience, having turned the knowledge of all aspects into an objective support they should make an effort at perseverance, having turned the knowledge of all aspects into an objective support they should become absorbed in concentration, having made the knowledge of all aspects into an objective support they should cultivate wisdom, and having made those wholesome roots into something shared in common by all beings they should dedicate them to unsurpassed, perfect, complete awakening. When they have dedicated those wholesome roots to unsurpassed, perfect, complete awakening like that, the cultivation of the six perfections becomes complete, up to the bodhisattva great beings’ cultivation of love becomes complete, up to cultivation of the knowledge of all aspects becomes complete. Any bodhisattva great being inseparable from the six perfections is inseparable from the knowledge of all aspects.

“Therefore, Subhūti, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening should train in the six perfections; they should practice the six perfections. Bodhisattva great beings practicing the six perfections complete all the wholesome roots and, having done so, gain the knowledge of all aspects.

“Therefore, Subhūti, bodhisattva great beings should make an effort at the six perfections.”

“Lord, how should bodhisattva great beings make an effort at the six perfections?”

“Subhūti, here bodhisattva great beings should understand analytically like this, that form is not conjoined and not disjoined; feeling, perception, volitional factors, and consciousness are not conjoined and not disjoined; and similarly, up to the knowledge of all aspects is not conjoined and not disjoined. Subhūti, bodhisattva great beings should make an effort at the six perfections like that.

“Furthermore, Subhūti, here bodhisattva great beings should not work with the idea, ‘I will stand in form’; up to should not work with the idea, ‘I will stand in consciousness’; up to and should not work with the idea, ‘I will stand in the knowledge of all aspects.’ And why? Because form is not situated anywhere, up to the knowledge of all aspects is not situated anywhere. That is the way bodhisattva great beings should fully awaken to unsurpassed, perfect, complete awakening, by way of not standing.

“To illustrate, Subhūti, a man might want to eat the fruit of a mango tree or the fruit of a jackfruit tree. He would have to plant a mango or a jackfruit. Having planted it he would have to water it and have to weed it from time to time until, gradually growing branches and ripening, having found all the necessary conditions, mangos or jackfruit become complete in all their richness. Then he will eat the mangos or jackfruit. Similarly, Subhūti, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening, should train in the six perfections, look after beings with giving, look after beings with morality, patience, perseverance, concentration, and wisdom, and liberate beings from saṃsāra.

“Therefore, Subhūti, bodhisattva great beings who want to reach the state where they do not have to place trust in others, want to purify a buddhafield, want to be seated at the site of awakening, and want to turn the wheel of the Dharma should train in the six perfections.”

“Lord, are you saying they have to train in the perfection of wisdom with the perfection of wisdom?”

“Subhūti, I am saying they have to train in the perfection of wisdom with the perfection of wisdom. I am saying they have to train in the perfection of wisdom if they want to accomplish the development of control over all dharmas. And why? Because this perfection of wisdom causes the accomplishment of the state where all dharmas have become fully controlled. This perfection of wisdom is the gateway of all dharmas.

“To illustrate, Subhūti, the ocean is the gateway of all rivers and when all the river waters flow into the ocean they become of one taste. Similarly, Subhūti, the perfection of wisdom is the gateway to all dharmas, and all dharmas, when they have been categorized, turn into the perfection of wisdom.

“Therefore, Subhūti, persons in the Śrāvaka Vehicle and in the Pratyekabuddha Vehicle as well as persons in the Bodhisattva Vehicle should train in just this perfection of wisdom. Therefore, bodhisattva great beings should train in the perfection of giving, and should train in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom, up to and should train in the knowledge of all aspects.

“To illustrate, Subhūti, opponents or enemies are hard pressed to overpower a master archer shooting with a customized bow. Similarly, Subhūti, Māra and the Māra class of gods are hard pressed to overpower a bodhisattva great being practicing the perfection of wisdom. Therefore, Subhūti, bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.

“Past, future, and present lord buddhas watch over those practicing the perfection of wisdom.”

The Lord having said this, venerable Subhūti asked him, “Lord, how do the lord buddhas watch over those practicing the perfection of giving? How do they watch over those practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom?”

Venerable Subhūti having asked this, the Lord replied to him, “Subhūti, here the lord buddhas watch over the bodhisattva great beings practicing the perfection of wisdom, but they do not apprehend giving, morality, patience, perseverance, concentration, or wisdom at all. Thus, without apprehending anything they watch over the bodhisattva great beings. Similarly, connect this in full with each, up to the knowledge of all aspects.

“Furthermore, Subhūti, the lord buddhas do not watch over bodhisattva great beings as form, up to do not watch over them as the knowledge of all aspects.”

“Lord, bodhisattva great beings who want to train in many places should not train anywhere.”

“Exactly so, Subhūti, exactly so! Subhūti, bodhisattva great beings who want to train in many places should not train anywhere. And why? Because those dharmas in which bodhisattva great beings have to train cannot be apprehended.”

Then venerable Subhūti said to the Lord, “Lord, given that the Tathāgata has taught the dharmas briefly and in detail, there bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening should master these six perfections until they can recite them perfectly by heart. Having perfectly recited them by heart they should mentally reflect on them, but reflect on them in such a way that the mind and mental factor dharmas are not set in motion at all.”

“Exactly so, Subhūti, exactly so! Subhūti, bodhisattva great beings training in those six perfections taught briefly and in detail will come to know all dharmas in brief and in detail.”

“Lord, how will bodhisattva great beings come to know all dharmas in brief and in detail?”

“Subhūti, when they know the suchness of form, or feeling, or perception, or volitional factors, or consciousness, up to know the suchness of the knowledge of all aspects, they will come to know all dharmas in brief and in detail.”

“Lord, what is the suchness of form?”

“Subhūti, the suchness of form is that in which there is no production, there is no stopping, there is no lasting, and there is no changing into something else. Bodhisattva great beings should train in that.

“When they know the very limit of reality, they will come to know all dharmas in brief and in detail.”

“Lord, what is the very limit of reality?”

He said, “Subhūti, the very limit of reality is the limitless. Bodhisattva great beings training at that limit will come to know all dharmas in brief and in detail.

“When bodhisattva great beings know the dharma-constituent, they will come to know all dharmas in brief and in detail.”

“Lord, what is the dharma-constituent?”

“Subhūti, the dharma-constituent is constituentless and there is no severance or limitation of that dharma-constituent. Bodhisattva great beings who know the dharma-constituent like that will come to know all dharmas in brief and in detail.”

“Lord, how should all dharmas be known in brief and in detail?”

“Subhūti, all dharmas should be known as not conjoined and not disjoined.”

“Lord, what are the dharmas that are not conjoined and are not disjoined?”

“Subhūti, form is not conjoined and is not disjoined; feeling, perception, volitional factors, and consciousness are not conjoined and is not disjoined; connect this in the same way with each, up to the compounded element and the uncompounded element are not conjoined and are not disjoined. And why? Because that which might become conjoined or disjoined has no intrinsic nature, and that which has no intrinsic nature is a nonexistent thing, and a nonexistent thing is not conjoined with and is not disjoined from a nonexistent thing.

“Subhūti, this is the summation for the bodhisattva great beings. Subhūti, bodhisattva great beings beginning the work should train in this perfection summation, and those on the tenth level should train in just this summation too. Subhūti, bodhisattva great beings training in this summation will come to know all dharmas in brief and in detail.”

“Lord, this is the entrance for bodhisattva great beings with keen faculties.”

“Subhūti, this is the entrance for bodhisattva great beings with dull faculties as well. This is also the entrance for those with middling faculties, and for those with faculties not yet stabilized in meditation. For any bodhisattva great beings who want to train it is not not an entrance. But it is not the entrance for the lazy, it is not the entrance for those deficient in perseverance, robbed of mindfulness, and mentally distracted. It is the entrance for those who are energetic, not lazy, and with applied mindfulness. It is the entrance for those who want to train on the irreversible level and who want to reach the knowledge of all aspects.

“If they train in the perfection of wisdom as it has been taught, having trained in the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration, they will reach the knowledge of all aspects. Subhūti, for bodhisattva great beings who go on practicing the perfection of wisdom, the works of Māra, whatever they are, are eliminated the moment they happen. Therefore, bodhisattva great beings who want to fully grasp skillful means should train in the perfection of wisdom.

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, cultivate the perfection of wisdom, and make an effort at the perfection of wisdom, the lord buddhas dwelling and maintaining themselves in countless world systems, those lord buddhas also watch over those bodhisattva great beings practicing the perfection of wisdom. And why? Because those past, future, and present lord buddhas have issued forth from this, namely these six perfections. Therefore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should also be optimistic and think like this: ‘I too will gain the dharmas those past, future, and present lord buddhas gained.’

“Subhūti, bodhisattva great beings practicing the perfection of wisdom should make such an effort. Bodhisattva great beings making such an effort will quickly and fully awaken to unsurpassed, perfect, complete awakening. Therefore, Subhūti, bodhisattva great beings should not become separated from attention to the knowledge of all aspects.

“Subhūti, if, when bodhisattva great beings are practicing the perfection of wisdom, they cultivate the perfection of wisdom even for as long as a finger snap, those bodhisattva great beings will create a lot more merit. Those who have satisfied beings included in a great billionfold world system with gifts; have established them in morality; have established them in meditative stabilization, wisdom, freedom, and the knowledge and seeing of liberation; have established them in the result of stream enterer, up to in the state of a worthy one; and have established them in a pratyekabuddha’s awakening do not do so. When they have cultivated this deep perfection of wisdom for as long as a finger snap, just that creates a lot more merit. And why? Because giving, morality, meditative stabilization, wisdom, freedom, and the knowledge and seeing of liberation, the result of stream enterer, up to a pratyekabuddha’s awakening have been born from her. The lord buddhas dwelling and maintaining themselves in world systems in the ten directions have also issued forth from just this perfection of wisdom, and those categories of past, future, and present lord buddhas are because of just this perfection of wisdom as well.

“Furthermore, Subhūti, if someone cultivates this deep perfection of wisdom with attention connected to the knowledge of all aspects just for the time it takes to blink, or for one day or a hundred days, or a year or a hundred years, or an eon or more than an eon, up to an asaṃkhyeya of eons, just that will create a lot more merit. Establishing beings included in world systems as many as there are sand particles in the Gaṅgā River in giving, up to establishing them in a pratyekabuddha’s awakening will not do so. And why? Because those lord buddhas who have designated this as the basis of meritorious action arisen from giving, designated…, up to a pratyekabuddha’s awakening have also issued forth from just her.

“You should know that bodhisattva great beings thus standing in this perfection of wisdom as it has been taught are the bodhisattva great beings who will not turn back. You should know that those bodhisattva great beings are looked out for by the tathāgatas. You should know that bodhisattva great beings who are endowed with these skillful means are those who have attended on many hundred thousand one hundred million billion buddhas. You should know that those bodhisattva great beings have planted wholesome roots; you should know that those bodhisattva great beings have been assisted by spiritual friends; you should know that those bodhisattva great beings have practiced the practice of the six perfections; and you should know that those bodhisattva great beings have meditated on and thought about the fourteen emptinesses. Connect this in the same way with each, up to you should know that those bodhisattva great beings have meditated on the four detailed and thorough knowledges. You should know that those bodhisattva great beings have the six clairvoyances; that those bodhisattva great beings have become the heirs apparent; and that those bodhisattva great beings have fulfilled all their ambitions. You should know that those bodhisattva great beings are not separated from the buddhas, are not separated from wholesome roots, are not separated from a buddhafield, and have obtained an unbroken confidence giving a readiness to speak, and the dhāraṇīs. You should know that those bodhisattva great beings have perfected bodies. You should know that those bodhisattva great beings are in possession of a prophecy. You should know that those bodhisattva great beings are born in a suffering existence at will. You should know that those bodhisattva great beings are skilled in entering into aspects and are skilled in the conventional. You should know that those bodhisattva great beings are skilled in entering into what does not have letters and are skilled in entering into the unconventional. You should know that those bodhisattva great beings are skilled in singular words, skilled in plural words, skilled in feminine words, and skilled in masculine words; are skilled in form, up to and skilled in consciousness; connect this in the same way with each, up to are skilled in nirvāṇa, and skilled in the dharma-constituent; are skilled in marks, skilled in the marks of compounded things, and skilled in things without a mark; are skilled in being, skilled in nonbeing, skilled in intrinsic existence, and skilled in dependent existence; are skilled in conjunction, skilled in disjunction, skilled in the accompanied, skilled in the unaccompanied, and skilled in the neither accompanied nor unaccompanied; are skilled in suchness, skilled in unmistaken suchness, skilled in unaltered suchness, skilled in the dharma-constituent, skilled in the establishment of dharmas, and skilled in the certification of dharmas; are skilled in what has causes and conditions, skilled in the unconditioned, skilled in the aggregates, skilled in the constituents, skilled in the sense fields, skilled in the truths, and skilled in dependent origination; are skilled in the concentrations, skilled in the immeasurables, and skilled in the formless absorptions; are skilled in the perfections, skilled in the four applications of mindfulness, up to and skilled in the knowledge of all aspects; are skilled in the compounded element, skilled in the uncompounded element, skilled in elements, and skilled in non-elements; skilled in attention to form, up to and skilled in attention to consciousness; connect this in the same way with each, up to and skilled in attention to the knowledge of all aspects; are skilled in ‘form is empty of form,’ up to skilled in ‘consciousness is empty of consciousness,’ connect this in the same way with each, up to skilled in ‘awakening is empty of awakening’; are skilled in the path with pliancy, and skilled in the path without pliancy; are skilled in production, stopping, and lasting and changing into something else; are skilled in greed, skilled in hatred, skilled in confusion, skilled in being without greed, skilled in being without hatred, skilled in being without confusion, skilled in the view and skilled in not the view, skilled in wrong view and not wrong view, connect this in the same way with each, up to and skilled in all forms of views; are skilled in name, skilled in name and form, skilled in objective supports, and skilled in dominant conditions; are skilled in aspects and skilled in marks; are skilled in suffering, skilled in origination, skilled in cessation, and skilled in the path; are skilled in hells, skilled in the animal world, skilled in the world of Yama, skilled in the path to the world of Yama, skilled in the path to the hells, skilled in the path to the animal world, skilled in the human’s path, skilled in the gods, and skilled in the path to the gods; are skilled in the result of stream enterer, skilled in the path to the result of stream enterer, skilled in the result of once-returner, skilled in the path to the result of once-returner, skilled in the result of non-returner, skilled in the path to the result of non-returner, skilled in the result that is the state of a worthy one, skilled in the path to the result that is the state of a worthy one, skilled in the result that is a pratyekabuddha’s awakening, and skilled in the path to the result that is a pratyekabuddha’s awakening; are skilled in the knowledge of path aspects, skilled in the knowledge of all aspects, and skilled in the path to the knowledge of all aspects; are skilled in faculties and skilled in completed faculties; are skilled in quick wisdom, skilled in keen wisdom, skilled in speedy wisdom, skilled in penetrating wisdom, skilled in expansive wisdom, and skilled in unequaled wisdom; are skilled in times gone by, skilled in times yet to come, and skilled in the present time; and are skilled in skillful means, skilled in the aspirations of beings, skilled in surpassing aspiration, skilled in meanings, skilled in letters, and skilled in the presentation of the three vehicles.

“Subhūti, you should know that those are the benefits when bodhisattva great beings have practiced the perfection of wisdom, have accomplished the perfection of wisdom, and have meditated on the perfection of wisdom.”

ye dharmā hetu-prabhavā hetun teṣāṃ tathāgato hy avadat. teṣāṃ ca yo nirodha evaṃ vādī mahā­śramaṇa.

ye dharmā hetu-prabhavā hetuṃ teṣāṃ tathāgato hy avadat. teṣāṃ ca yo nirodha evaṃ vādī mahā­śramaṇa.

ye dharmā hetu-prabhavā hetuṃ teṣāṃ tathāgato hy avadat. teṣāṃ ca yo nirodha evaṃ vādī mahā­śramaṇa.

“Lord, how should bodhisattva great beings practice the perfection of wisdom, accomplish the perfection of wisdom, and meditate on the perfection of wisdom?”

“Subhūti,” replied the Lord, “they should practice the perfection of wisdom through the calmness of form, through the fraudulence of form, through the vanity of form, and through the pointlessness of form. They should practice the perfection of wisdom through the calmness of feeling…, perception…, volitional factors…, and consciousness, through the fraudulence of consciousness, through the vanity of consciousness, and through the pointlessness of consciousness.

“You ask, ‘How should they accomplish the perfection of wisdom?’ They should accomplish the perfection of wisdom by accomplishing a space-like emptiness.

“You ask, ‘How should they meditate on the perfection of wisdom?’ They should meditate on the perfection of wisdom by meditating on a space-like emptiness.”

“Lord, for bodhisattva great beings practicing the perfection of wisdom, how long is the practice of the perfection of wisdom?”

“Subhūti,” replied the Lord, “starting from the first production of the thought up until seated at the site of awakening, they should practice the perfection of wisdom, and similarly accomplish it, and similarly meditate on it.”

“Lord, should they practice with an unbroken, unseparated stream of thoughts connected one after the other?”

“Subhūti,” replied the Lord, “they should practice the perfection of wisdom without providing an opportunity for other attention. They should practice the perfection of wisdom, should accomplish the perfection of wisdom, and should meditate on the perfection of wisdom without relaxing attention to the knowledge of all aspects. They should practice, and similarly should accomplish, and similarly should meditate on the perfection of wisdom in such a way that mind and mental factor dharmas are not set in motion at all.”

“Lord, will bodhisattva great beings who have practiced the perfection of wisdom, accomplished the perfection of wisdom, and meditated on the perfection of wisdom reach the knowledge of all aspects?”

“No, Subhūti.”

“Well then, Lord, will they without having meditated?”

“No, Subhūti.”

“Well then, Lord, will they having meditated when they meditated, and without having mediated when they did not meditate?”

“No, Subhūti.”

“Well then, Lord, will they without having meditated and without having not meditated?”

“No, Subhūti.”

“Well then, Lord, how will they reach the knowledge of all aspects?”

“Just as suchness will, Subhūti.”

“Lord, how will suchness?”

“Just as the very limit of reality will, Subhūti.”

“Lord, how will the very limit of reality?”

“Just as the dharma-constituent will, Subhūti.”

“Lord, how will the dharma-constituent?”

“Just as the self element, the being element, the living being element, and the person element will, Subhūti.”

“Lord, how will the self element, up to the person element?”

“What do you think, Subhūti, can you apprehend a self and a being?”

“No, Lord.”

“Subhūti, how will those who cannot apprehend a self or a being label a being element? Thus, Subhūti, those who do not label a being, do not label the perfection of wisdom, and do not label all dharmas will reach the knowledge of all aspects.”

“Lord, is the perfection of wisdom something that cannot be labeled? Are the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving something that cannot be labeled?”

“Subhūti,” replied the Lord, “the perfection of wisdom cannot be labeled. Compounded or uncompounded, śrāvaka dharmas or pratyekabuddha dharmas, up to all dharmas cannot be labeled.”

“Lord, if all dharmas cannot be labeled, why, Lord, does hell have a label, the animal world have a label, the world of Yama have a label, humans and gods have labels, stream enterers up to worthy ones have labels, and why does unsurpassed, perfect, complete awakening have a label?”

“Subhūti,” asked the Lord in return, “what do you think, can a being that is a label be apprehended?”

“No, Lord.”

“Subhūti, how, given that you cannot apprehend a being, will you label hell, the animal world, the world of Yama, humans and gods, stream enterers up to worthy ones, and unsurpassed, perfect, complete awakening? Subhūti, bodhisattva great beings practicing the perfection of wisdom should thus train in phenomena that cannot be labeled.”

“Well then, Lord, do bodhisattva great beings practicing the perfection of wisdom train in form; do they train in feeling, perception, volitional factors, and consciousness; up to do they train in the knowledge of all aspects?”

“Subhūti, they should train in form without taking anything away and without adding anything, up to they should train in the knowledge of all aspects without taking anything away and without adding anything.”

“Lord, how will they train in…, up to the knowledge of all aspects without taking anything away and without adding anything?”

“Subhūti, they should train in those as not produced and not stopping.”

“Lord, how should they train in form as not produced and not stopping, up to how should they train in the knowledge of all aspects as not produced and not stopping?”

“Subhūti, they should train without occasioning anything, without meditating on and without investigating volitional factors.”

“Lord, how should they train without occasioning anything?”

“Subhūti, they should train without occasioning anything by seeing that all dharmas are empty of their own marks.”

“Lord, how should they train in all dharmas empty of their own marks?”

“Subhūti, they should view form as empty of form, they should view feeling as empty of feeling, they should view perception as empty of perception, they should view volitional factors as empty of volitional factors, and they should view consciousness as empty of consciousness. They should view the eyes as empty of the eyes, up to they should view thinking mind as empty of thinking mind. They should view inner emptiness as empty of inner emptiness, up to they should view the emptiness of its own mark as empty of the emptiness of its own mark. They should view the concentrations as empty of the concentrations, up to they should view cessation absorption as empty of cessation absorption. They should view the applications of mindfulness as empty of the applications of mindfulness, up to they should view awakening as empty of awakening. Subhūti, that is how bodhisattva great beings should train in all dharmas empty of their own marks.”

“Lord, if form is empty of form, up to even awakening is empty of awakening, well then, Lord, how will bodhisattva great beings practice the perfection of wisdom?”

“Subhūti, not practicing is the bodhisattvas’ practice of the perfection of wisdom.”

“Lord, why is not practicing the practice of the perfection of wisdom?”

“Subhūti, it is because a perfection of wisdom cannot be apprehended, a bodhisattva cannot be apprehended, a practice cannot be apprehended, and something being practiced, some way of practicing, and some place for practice cannot be apprehended. The bodhisattva great beings’ practice of the perfection of wisdom is there, Subhūti, where all those thought constructions are not apprehended.”

“Lord, if not practicing is the practice of the perfection of wisdom, how then will bodhisattva great beings who are beginning the work practice the perfection of wisdom?”

“Subhūti, here, starting from the first production of the thought, thus bodhisattva great beings beginning the work train in all phenomena as providing no basis for apprehension. When they give a gift they should give the gift by way of not apprehending anything; when they guard morality, they should guard morality by way of not apprehending anything; when they make a practice of patience, they should make a practice of being patient by way of not apprehending anything; when they make a vigorous effort, they should make a vigorous effort by way of not apprehending anything; when they become absorbed in meditative stabilization, they should become absorbed in meditative stabilization by way of not apprehending anything; and when they cultivate wisdom, they should cultivate wisdom by way of not apprehending anything, and similarly, up to the knowledge of all aspects.”

“Lord, to what extent does not apprehending come about, and to what extent does apprehending come about?”

“Subhūti, to the extent that there is duality, to that extent there is apprehending; nonduality is the absence of apprehending.”

“Lord, what is duality?”

“Subhūti, to the extent that there are eyes and a form, up to a thinking mind and a dharma, and up to awakening and a buddha, Subhūti, that is duality.”

“Lord, what is nonduality?”

“Subhūti, to the extent that there are no eyes and form, up to no thinking mind and dharma, and up to no awakening and a buddha, Subhūti, that is nonduality.”

“Does the unfindable provide a basis for not apprehending or does the findable provide a basis for not apprehending?”

“Subhūti, neither does the findable provide a basis for not apprehending nor does the unfindable provide a basis for not apprehending, but still, Subhūti, the sameness of the findable and the unfindable is the unfindable. Subhūti, bodhisattva great beings should thus train in the sameness of what does and does not provide a basis for apprehending. Training like that, bodhisattva great beings will not apprehend anything in the perfection of wisdom.”

“Lord, if bodhisattva great beings practicing the perfection of wisdom are not attached to apprehending and are not attached to not apprehending, how, Lord, will bodhisattva great beings practicing the perfection of wisdom complete level after level, and how, having completed level after level, will they reach the knowledge of all aspects?”

“Subhūti, bodhisattva great beings practicing the perfection of wisdom standing on a basis for apprehending will not complete level after level. Bodhisattva great beings practicing the perfection of wisdom will not, having stood on a basis for apprehending, be able to complete level after level. And why? Subhūti, it is because a perfection of wisdom cannot be apprehended, awakening cannot be apprehended, and someone practicing the perfection of wisdom cannot be apprehended either. Subhūti, bodhisattva great beings should train in the perfection of wisdom like that.”

“Lord, if a perfection of wisdom cannot be apprehended, awakening cannot be apprehended, and someone practicing the perfection of wisdom cannot be apprehended either, well then, how will bodhisattva great beings practicing the perfection of wisdom make an investigation—‘this is form, this is feeling, this is perception, these are volitional factors, this is consciousness,’ up to ‘this is awakening’—into all these dharmas that are without an intrinsic nature?”

“Subhūti, bodhisattva great beings practicing the perfection of wisdom who do it in such a way that they apprehend form, up to apprehend consciousness, up to apprehend awakening do not make an investigation into dharmas.”

“Lord, if bodhisattva great beings practicing the perfection of wisdom do not apprehend form, up to do not apprehend consciousness, up to do not apprehend awakening, well then, how will they complete the perfection of giving; enter into the secure state of a bodhisattva; having entered into the secure state of a bodhisattva, purify a buddhafield; having purified a buddhafield, bring beings to maturity; having brought beings to maturity, gain the knowledge of all aspects; having gained the knowledge of all aspects, turn the wheel of the Dharma; having turned the wheel of the Dharma, do the work of a buddha; and having done the work of a buddha free all beings from saṃsāra?”

“Subhūti, bodhisattva great beings do not practice the perfection of wisdom for the sake of form, up to they do not practice the perfection of wisdom for the sake of awakening.”

“Well then, Lord, for the sake of what do bodhisattva great beings practice the perfection of wisdom?”

“Subhūti, bodhisattva great beings do not practice the perfection of wisdom for the sake of anything. And why? Subhūti, it is because all dharmas are unmade, all dharmas are unchanging; the perfection of wisdom is unmade and unchanging, awakening too is unmade and unchanging, and bodhisattvas are unmade and unchanging as well. Subhūti, bodhisattva great beings should practice the perfection of wisdom like that in an unmade and unchanging way.”

“Lord, if all dharmas are unmade and are unchanging, well then, Lord, how is there an arrangement of three vehicles—the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Buddha Vehicle?”

“Subhūti, no arrangement at all can be apprehended in dharmas that are unmade and unchanging. An arrangement can be apprehended in dharmas that occasion something and have collected together. And why? Because simple, unlettered, ordinary folk settle down on the five aggregates. They settle down on a form aggregate, up to settle down on a consciousness aggregate, up to settle down on a knowledge of all aspects. They falsely project form, falsely consider form a fact, up to and they falsely project awakening, up to falsely consider awakening a fact. It occurs to them to think, ‘I will fully awaken to awakening. I will free beings from saṃsāra.’ And why? Subhūti, it is because even though that form, up to that awakening are not apprehended by the buddhas’ five eyes, still those ignorant persons speak ill of the buddha and want to free beings from saṃsāra.”

The Lord having said that, venerable Subhūti then asked him, “Lord, if a tathāgata, worthy one, perfectly complete buddha were not to apprehend with the five eyes those beings they free from saṃsāra, how then would the Lord, having fully awakened to unsurpassed, perfect, complete awakening, have prophesied beings in the three groups as those destined for the perfect state, those destined to be wrong, and those not necessarily destined?”

“Subhūti, I, having fully awakened to unsurpassed, perfect, complete awakening, have not apprehended any being at all destined for the perfect state, destined to be wrong, or not necessarily destined. Nevertheless, Subhūti, as an ordinary convention, but not ultimately, I keep these beings without a material reality who perceive a material reality away from seizing on the unreal.”

“But Lord, the tathāgatas stood in the ultimate and fully awakened to unsurpassed, perfect, complete awakening.”

“No, Subhūti.”

“Well then, Lord, the tathāgatas stood in a succession of miraculous powers and fully awakened to unsurpassed, perfect, complete awakening.”

“No, Subhūti.”

“Lord, if they neither stood in the ultimate and fully awakened to unsurpassed, perfect, complete awakening nor stood in a succession of miraculous powers and fully awakened to unsurpassed, perfect, complete awakening, well then, Lord, it surely would not be the case that the tathāgatas, worthy ones, perfectly complete buddhas did not fully awaken to unsurpassed, perfect, complete awakening, would it?”

“Subhūti, it is not that the tathāgatas, worthy ones, perfectly complete buddhas have not fully awakened to unsurpassed, perfect, complete awakening. Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas have indeed fully awakened to unsurpassed, perfect, complete awakening but do not stand in the compounded element or the uncompounded element.

“To illustrate, Subhūti, a tathāgata’s magical creation does not stand in the compounded element or the uncompounded element but still that tathāgata’s magical creation goes and comes, stands and sits. Were it to practice the perfection of giving; practice the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and the perfection of wisdom; have accomplished and dwell in the four concentrations; cultivate the four immeasurables, four formless absorptions, five clairvoyances, four applications of mindfulness, up to the eightfold noble path; cultivate the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization; cultivate inner emptiness, up to emptiness of its own mark; cultivate the eight deliverances, nine serial absorptions, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and great compassion; and have turned the wheel of the Dharma—and were that magical creation also to have magically created and made a prophecy about infinite beings in the three groups—what do you think, Subhūti, would that magical creation have made a prophecy about any being in the three groups?”

“No, Lord.”

“Similarly, Subhūti, the tathāgatas understand that all phenomena are like magical creations, and, having understood that they are like magical creations, have not led any being at all. Subhūti, bodhisattva great beings should cultivate the perfection of wisdom like that, as it really is, like a tathāgata’s magical creation.”

“Lord, if all dharmas are like magical creations, then what distinction and what differentiation, Lord, is there between a tathāgata and a magical creation? What is your intention?”

Venerable Subhūti having asked that, the Lord said to him, “Subhūti, there is no distinction at all between a tathāgata and a tathāgata’s magical creation; no differentiation at all can be apprehended. Subhūti, a tathāgata and a tathāgata’s magical creation are without distinguishing features. And why? Because the magical creation does whatever the work a tathāgata does.”

“Lord, when there is no Tathāgata, does the Tathāgata’s magical creation do the work?”

“It does, Subhūti.”

“Lord, when there is no tathāgata, how does the Tathāgata’s magical creation do the work?”

“To illustrate, people know, ‘The tathāgata Śāntamati, finding no bodhisattva, magically created a magical creation and passed into nirvāṇa. That magical creation did the work of a buddha for more than an eon. Later on, it prophesied the awakening of a bodhisattva and passed into nirvāṇa.’ Nevertheless, that magical creation was not born and did not pass into complete nirvāṇa. Similarly, Subhūti, bodhisattva great beings believing all dharmas to be like magical creations should practice the perfection of wisdom.”

“Lord, if there is no distinction at all between a magical creation and a tathāgata, how will there be a pure gift? Lord, the merit from the gifts beings set before the Tathāgata never finishes until they have passed into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Similarly, Lord, does the merit from the gifts beings have set before a magical creation never finish until they have passed into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind as well?”

“Subhūti, the true nature of dharmas on account of which the Tathāgata has become worthy of the offerings of the world with its celestial beings is just that true nature of dharmas on account of which the magical creation has become worthy of the offerings of the world with its celestial beings.

“Let alone a gift presented to a tathāgata, Subhūti, and let alone a gift presented to a tathāgata’s magical creation, if some benevolent sons of a good family or daughters of a good family pay attention to the Tathāgata, that wholesome root will not come to an end and they will all reach the end of suffering. Subhūti, let alone benevolent attention to the Tathāgata, if some sons of a good family or daughters of a good family throw a flower in salutation into the sky while paying attention to the Tathāgata, that wholesome root will not come to an end and they will all reach the end of suffering. Subhūti, let alone benevolent attention to the Tathāgata, and let alone throwing a flower in salutation into the sky, Subhūti, if some sons of a good family or daughters of a good family bow down to the buddha, they will all gradually reach the end of suffering. Subhūti, a gift presented to a tathāgata is so powerful and as greatly beneficial as that.

“Through this one of many explanations, Subhūti, you should take the mark that makes a dharma a dharma as your measure and know that there is not even the slightest distinction between a tathāgata and a tathāgata’s magical creation. Subhūti, bodhisattva great beings should practice the perfection of wisdom like that.

“Having entered into that true dharmic nature of dharmas they should not complicate the true nature of dharmas with the idea, ‘This is the perfection of wisdom, this is the true dharmic nature of the perfection of wisdom.’ Similarly, connect this with each, up to all dharmas.”

“Lord, the true dharmic nature of all dharmas should not be made complicated, but has the Lord not complicated the true dharmic nature of all dharmas on account of the Tathāgata saying ‘this is form,’ up to ‘this is consciousness,’ and similarly with inner and outer dharmas, and similarly with wholesome and unwholesome dharmas, and dharmas with outflows and without outflows, ordinary and extraordinary, shared in common and not shared in common, and compounded and uncompounded?”

“No, Subhūti, I have simply taught the true dharmic nature of dharmas and explained dharmas with words and signs motivated by the thought, ‘How will others comprehend?’ So, the true dharmic nature of all dharmas has not been made complicated.”

“Lord, if the Lord has taught the true dharmic nature of dharmas and explained dharmas with words and signs in order that others will comprehend, why, Lord, have you given an explanation in words and signs of dharmas that have no names and have no signs?”

“Subhūti, conventional language is not to do with settling down on names and signs; otherwise, Subhūti, conventional language would be simply just suffering. There is no settling down to do with names and signs. Subhūti, a tathāgata and a tathāgata’s śrāvakas do not settle down on names and signs. Subhūti, were a name to settle down on a name, or were a sign to settle down on a sign, then emptiness would settle down on emptiness, signlessness would settle down on signlessness, wishlessness would settle down on wishlessness, and suchness too would settle down on suchness; the very limit of reality would settle down on the very limit of reality, the dharma-constituent would settle down on the dharma-constituent, and the uncompounded would settle down on the uncompounded. Subhūti, all dharmas are thus simply mere names; they do not persist as mere names. Subhūti, bodhisattva great beings should thus practice the perfection of wisdom standing in a mere name and sign, without settling down on it.”

“Lord, if all dharmas finish as a mere name and sign, well then, for what do bodhisattva great beings produce the thought to be awakened, and having produced the thought experience the many various forms of volitional factors, pursue the bodhisattva way of life, give a gift, guard morality, make a practice of being patient, make a vigorous effort, become absorbed in meditative stabilization, cultivate wisdom, cultivate emptiness, keep on with the concentrations, immeasurables, and formless absorptions, keep on with the applications of mindfulness, keep on with the right efforts, keep on with the emptiness, signlessness, and wishlessness gateways to liberation, keep on with the ten tathāgata powers, and complete…, up to great compassion?”

“Subhūti, you have asked, ‘If all dharmas finish as a mere name and sign, well then, for what do bodhisattva great beings pursue the bodhisattva way of life?’ Subhūti, it is because all these volitional factors are simply mere names and signs, and those names and signs are empty of names and signs. That is why bodhisattva great beings pursue the bodhisattva way of life and gain the knowledge of all aspects, and having gained the knowledge of all aspects turn the wheel of the Dharma, and having turned the wheel of the Dharma cause beings to pass into complete nirvāṇa in the three vehicles. The production, stopping, lasting, and changing of those names and signs into something else does not exist and cannot be apprehended.”

“Lord, you say ‘knowledge of all aspects’ again and again.”

“Subhūti, I do say ‘knowledge of all aspects’ again and again.”

“Lord, the Tathāgata has also said ‘all-knowledge,’ the Tathāgata has also said ‘knowledge of path aspects’ in the sutra, and the Tathāgata has also said ‘knowledge of all aspects.’ What distinction and what differentiation, Lord, is there between these three types of omniscience?”

“Subhūti, all-knowledge belongs to śrāvakas and pratyekabuddhas; the knowledge of path aspects, Subhūti, to bodhisattva great beings; and the knowledge of all aspects, Subhūti, to the tathāgatas, worthy ones, perfectly complete buddhas.”

“Lord, why does the knowledge of all aspects belong to tathāgatas, why the knowledge of path aspects to bodhisattva great beings, and why all-knowledge to śrāvakas and pratyekabuddhas?”

“Subhūti,” replied the Lord, “it is because śrāvakas and pratyekabuddhas know all those inner and outer dharmas, as many as there are, but not all paths and all aspects.

“Subhūti, you have asked, ‘Lord, why does the knowledge of path aspects belong to bodhisattva great beings?’ Subhūti, bodhisattva great beings have to produce all paths, have to understand all paths, and they have to fully complete all paths—the śrāvaka paths, pratyekabuddha paths, and bodhisattva paths. On those paths they do the path work to be done but do not actualize the very limit of reality.”

“Lord, will bodhisattva great beings not complete the buddha path and will they also not actualize the very limit of reality?”

“Subhūti, those bodhisattva great beings do not actualize the very limit of reality until they have purified a buddhafield and brought beings to maturity.”

“Lord, do bodhisattva great beings actualize the very limit of reality having stood on the path?”

“No, Subhūti.”

“Well then, Lord, do bodhisattva great beings actualize the very limit of reality having stood on what is not the path?”

“No, Subhūti.”

“Well then, Lord, do bodhisattva great beings actualize the very limit of reality having stood on both the path and what is not the path?”

“No, Subhūti.”

“Well then, Lord, do bodhisattva great beings actualize the very limit of reality having stood on neither the path nor on what is not the path?”

“No, Subhūti.”

“Well then, Lord, how do bodhisattva great beings actualize the very limit of reality?”

“What do you think, Subhūti, have you stood on the path and stopped appropriating anything and become freed in your heart from outflows?”

“No, Lord,” replied Subhūti.

“Well then, Subhūti, have you from having stood on what is not the path?” he asked.

“No, Lord.”

“Well then, Subhūti, have you from having stood on both the path and what is not the path?”

“No, Lord.”

“Well then, Subhūti, have you stood on neither the path nor what is not the path and stopped appropriating anything and become freed in your heart from outflows?”

“No, Lord,” replied Subhūti. “Lord, I have not become freed in my heart from outflows having stood anywhere, but Lord, my heart, because I have not stood anywhere, is a heart that is freed.”

“Similarly, Subhūti,” said the Lord, “bodhisattva great beings actualize the very limit of reality without having stood anywhere.

“Subhūti, that one aspect on account of which the ‘knowledge of all aspects’ spoken of again and again is called ‘knowledge of all aspects’ is thus the calm aspect. Subhūti, also those aspects, tokens, and signs on account of which phenomena are described as ‘empty’—those aspects, tokens, and signs are understood by the Tathāgata as well. Therefore, it is called the ‘knowledge of all aspects.’ ”

“Lord,” he asked further, “from among the three types of omniscience—all-knowledge, knowledge of path aspects, and knowledge of all aspects—is there a difference in the abandonment of affliction such that it is said, ‘with its abandonment there is something left over,’ but ‘with its abandonment there is nothing left over’?”

“Subhūti, there is no difference in the abandonment of affliction, but still the Tathāgata has an abandonment of all residual impression connections. Śrāvakas and pratyekabuddhas do not have the abandonment of all residual impression connections.”

“Lord, before reaching the knowledge of all aspects is there an uncompounded abandonment of afflictions?”

“Indeed there is, Subhūti.”

“Lord, are differences apprehended in the uncompounded?”

“No, Subhūti,” said the Lord. “Differences are not apprehended in the uncompounded.”

“Lord, if differences are not apprehended in the uncompounded, why does the Lord say, ‘This is an abandonment of residual impression connections. This is not an abandonment of residual impression connections’?”

“Subhūti, a residual impression connection is not an affliction. Śrāvakas and pratyekabuddhas have a separation from greed, hatred, and confusion, but they still do odd things with their bodies. These are not even bad in ordinary persons, and not in śrāvakas either, but they do not happen with a tathāgata.”

Then venerable Subhūti asked the Lord, “Lord, if the path is not an existent thing and nirvāṇa is not an existent thing, why is it taught that ‘this is a stream enterer; this is a once-returner; this is a non-returner; this is a worthy one; and this is a pratyekabuddha’?”

“Subhūti,” replied the Lord, “stream enterer, up to tathāgata, worthy one, perfectly complete buddha—all of these are categories of the uncompounded.”

“Lord, does something uncompounded make the categories ‘this is a stream enterer,’ up to ‘this is a tathāgata, worthy one, perfectly complete buddha’?”

“Subhūti, the uncompounded does not make categories, but still, having taken ordinary convention as the authority, they are simply spoken about, even though ultimately there cannot be categories. And why? Subhūti, it is because there is no opportunity for speech designation there.”

“Lord, how will a later limit be designated?”

“Subhūti, having taken ordinary convention as the authority, those for whom an end is demarcated are designated as having a later limit, but not ultimately.”

“Lord, if in all phenomena empty of their own marks a prior limit is not apprehended, what need is there to say more about a later limit?”

“Exactly so, Subhūti, exactly so! Given that a prior limit of all phenomena empty of their own marks is not apprehended, what need is there to say more about a later limit? It is impossible. But still, Subhūti, there is simply an explanation that ‘this is the prior limit, this is the later limit’ for those beings who do not understand that all phenomena are empty of their own marks, even though, Subhūti, a prior limit and later limit of phenomena empty of their own marks cannot be apprehended. So, bodhisattva great beings, Subhūti, should thus practice the perfection of wisdom with all phenomena empty of their own marks. Practicing with all phenomena empty of their own marks, they do not settle down anywhere—on inner or outer, or compounded or uncompounded, or śrāvaka dharmas or pratyekabuddha dharmas.”

The Lord having said this, venerable Subhūti said to him, “Lord, you say ‘perfection of wisdom’ again and again. Why, Lord, is it called ‘perfection of wisdom’?”

“Subhūti,” he replied, “this perfection of wisdom is, of all dharmas, perfect; therefore, it is called perfection of wisdom.

“Also, Subhūti, with this perfection of wisdom all śrāvakas, pratyekabuddhas, bodhisattva great beings, and tathāgatas, worthy ones, perfectly complete buddhas have reached the other side of all dharmas; therefore, it is called perfection of wisdom.

“Also, Subhūti, with this perfection of wisdom the Tathāgata has fully awakened to the fact that all dharmas are not ultimately different; therefore, it is called perfection of wisdom.

“Also, Subhūti, gone into this perfection of wisdom is suchness, gone into it is the very limit of reality, and gone into it is the true nature of dharmas; therefore, it is called perfection of wisdom.

“Also, Subhūti, this perfection of wisdom is neither conjoined with nor disjoined from any dharma; it neither shows nor does not show itself, and is neither obstructed nor not obstructed. And why? Because this perfection of wisdom is formless, does not show itself, is not obstructed, and has only one mark—that is, no mark.

“Also, Subhūti, this perfection of wisdom causes the practice of all dharmas, bestows all confidences and all insights, and is something that Māra and the Māra class of gods, and persons in the Śrāvaka and Pratyekabuddha Vehicles, cannot stop, up to and that other tīrthika opponents cannot stop. And why? Subhūti, it is because all those who do the stopping, those who will stop, and the stopping—none of those can be apprehended in the perfection of wisdom. Subhūti, bodhisattva great beings should practice this perfection of wisdom like that.

“Furthermore, Subhūti, bodhisattva great beings should practice the reality of the perfection of wisdom—namely, they should practice the reality of impermanence, they should practice the reality of suffering, they should practice the reality of selfless, and they should practice the good of the knowledge of suffering, the good of the knowledge of origination, the good of the knowledge of cessation, the good of the knowledge of the path, the good of the knowledge of extinction, the good of the knowledge of nonproduction, the good of the knowledge of dharma, the good of the knowledge of subsequent realization, the good of the knowledge of the conventional, the good of the knowledge of mastery, the good of the knowledge in accord with sound, and the good of the knowledge of things as they really are. Subhūti, bodhisattva great beings should practice the reality of the perfection of wisdom like that according to the reality and the mode.”

Then venerable Subhūti asked the Lord, “Lord, if good and bad are not found in this deep perfection of wisdom, how can bodhisattva great beings practice this deep perfection of wisdom’s reality?”

“Subhūti, here bodhisattva great beings practicing this deep perfection of wisdom’s reality should practice like this—namely, they should not practice with the idea ‘greed is good for me’ or ‘is bad for me’; they should not practice with the idea ‘hatred is good for me’ or ‘is bad for me’; they should not practice with the idea ‘confusion is good for me’ or ‘is bad for me’; they should not practice with the idea ‘greed, hatred, and confusion are good for me’ or ‘are bad for me’; they should not practice with the idea ‘wrong view is good for me’ or ‘is bad for me’; up to they should not practice with the idea ‘all forms of view are good for me’ or ‘are bad for me.’ And why? Because the suchness of greed, hatred, and confusion does not do good to anything and does not do bad to anything, up to the suchness of the various views does not do good to anything and does not do bad to anything.

“They should not practice with the idea ‘form is good for me’ or ‘form is bad for me’; up to ‘consciousness is good for me’ or ‘consciousness is bad for me’; similarly, connect this with each, up to they should not practice with the idea ‘awakening is good for me’ or ‘awakening is bad for me.’ And why? Subhūti, it is because the Tathāgata, having fully awakened to unsurpassed, perfect, complete awakening, does not apprehend anything that is good or bad.

“Furthermore, Subhūti, whether the tathāgatas arise or whether the tathāgatas do not arise, the true dharmic nature of dharmas, the establishment of dharmas, the certification of dharmas, and the dharma-constituent remain. They do not do anything good or bad to anything. Subhūti, bodhisattva great beings should thus shun good and bad, and practice the perfection of wisdom.”

The Lord having said this, venerable Subhūti asked him, “Lord, why does the perfection of wisdom not do good and not do bad?”

“Subhūti,” replied the Lord, “it is because the perfection of wisdom does not cause any compounded or uncompounded dharma at all. It is because of that, Subhūti, that the perfection of wisdom does not do good or bad to anything.”

“But Lord, the uncompounded is good for all noble buddhas and a buddha’s śrāvakas, is it not?”

“Subhūti, the uncompounded is indeed good for all noble buddhas and a buddha’s śrāvakas, but still, it is not there to be good or bad for anything.

“To illustrate, Subhūti, the suchness of space is not there to be good or bad for anything. Similarly, Subhūti, the perfection of wisdom of bodhisattva great beings is not there to be good or bad for anything.”

“Lord, having trained in the uncompounded perfection of wisdom, do bodhisattva great beings not reach the knowledge of all aspects?”

“Exactly so, Subhūti, exactly so!” replied the Lord. “Having trained in the uncompounded perfection of wisdom, bodhisattva great beings gain the knowledge of all aspects, but not in a dualistic way.”

“Lord, does a dual dharma reach a dual dharma?”

“No, Subhūti.”

“Lord, does a nondual dharma reach a nondual dharma?”

“No, Subhūti.”

“Well then, Lord, does a dual dharma reach a nondual dharma?”

“No, Subhūti.”

“Well then, Lord, does a nondual dharma reach a dual dharma?”

“No, Subhūti.”

“Well then Lord, how is it reached?”

“Subhūti, because neither a dual dharma nor a nondual dharma can be apprehended, the knowledge of all aspects is thus reached by way of not apprehending anything at all.”