Then the gods inhabiting the realm of desire and the realm of form brought many divine sandalwood powders, and divine blue lotuses, day lotuses, night lotuses, and white lotuses, and they scattered these toward the Blessed One. Having scattered them, they approached the place where the Blessed One was seated, prostrated their heads at his feet, and took their place to one side. Having taken their place to one side, those gods inhabiting the realm of desire and the realm of form then asked the Blessed One the following:

“Blessed Lord, how do the tathāgatas, arhats, completely awakened buddhas teach, on the basis of this profound perfection of wisdom, that the nature of physical forms is all-aspect omniscience, and that all-aspect omniscience is indeed physical forms? [How do they teach that] the nature of feelings, perceptions, formative predispositions, and consciousness is all-aspect omniscience, and that all-aspect omniscience is indeed consciousness [and so forth]? [How do they teach that] the nature of the sense fields, the sensory elements, and the links of dependent origination is all-aspect omniscience, and that all-aspect omniscience is indeed the links of dependent origination [and so forth]? [How do they teach that] the nature of the perfection of generosity is all-aspect omniscience, and that all-aspect omniscience is indeed the perfection of generosity? [How do they teach that] the nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is all-aspect omniscience, and that all-aspect omniscience is indeed the perfection of wisdom [and so forth]? [How do they teach that the nature of] the emptiness of internal phenomena is all-aspect omniscience, and that all-aspect omniscience is indeed the emptiness of internal phenomena? [How do they teach that the nature of the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is all-aspect omniscience, and that all-aspect omniscience is indeed the emptiness of the essential nature of nonentities [and so forth]? [How do they teach that] the nature of the applications of mindfulness is all-aspect omniscience, and that all-aspect omniscience is indeed the applications of mindfulness? [How do they teach that] the nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is all-aspect omniscience, and that all-aspect omniscience is indeed the noble eightfold path [and so forth]? [How do they teach that] the nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is all-aspect omniscience, and that all-aspect omniscience is indeed the formless absorptions [and so forth]? [How do they teach that] the nature of the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas is all-aspect omniscience, and that all-aspect omniscience is indeed the distinct qualities of the buddhas [and so forth]?

“[How do they teach that] the real nature of physical forms and the real nature of all-aspect omniscience are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the sense fields, the sensory elements, and the links of dependent origination, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the perfection of generosity and the real nature of all-aspect omniscience are one and the same real nature—that they are not two things and cannot be divided into two. [How do they teach that] the real nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the emptiness of internal phenomena and the real nature of all-aspect omniscience are one and the same real nature—that they are not two things and cannot be divided into two. [How do they teach that] the real nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the applications of mindfulness and the real nature of all-aspect omniscience are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two? [How do they teach that] the real nature of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, the pratyekabuddhas, the bodhisattvas, and the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature—that they are not two things and cannot be divided into two?

“That is to say, this perfection of wisdom, the enlightenment of the tathāgatas, is profound, hard to see, and hard to comprehend. It cannot be scrutinized; it is not within the range of sophistry. It is at peace, subtle, and delicate, and may be known by those who are learned and realized. It is difficult for any mundane [beings] to have conviction in it.”

The Blessed One then replied to those gods inhabiting the realm of desire and the realm of form, “Divine princes, it is so! It is so! Divine princes, the nature of physical forms is all-aspect omniscience, and all-aspect omniscience is indeed physical forms. The nature of feelings, perceptions, formative predispositions, and consciousness is all-aspect omniscience, and all-aspect omniscience is indeed consciousness [and so forth]. The nature of the sense fields, the sensory elements, and the links of dependent origination is all-aspect omniscience, and all-aspect omniscience is indeed the links of dependent origination [and so forth]. The nature of the perfection of generosity is all-aspect omniscience, and all-aspect omniscience is indeed the perfection of generosity. The nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is all-aspect omniscience, and all-aspect omniscience is indeed the perfection of wisdom [and so forth]. [The nature of] the emptiness of internal phenomena is all-aspect omniscience, and all-aspect omniscience is indeed the emptiness of internal phenomena. [The nature of the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is all-aspect omniscience, and all-aspect omniscience is indeed the emptiness of the essential nature of nonentities [and so forth]. The nature of the applications of mindfulness is all-aspect omniscience, and all-aspect omniscience is indeed the applications of mindfulness. The nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path is all-aspect omniscience, and all-aspect omniscience is indeed the noble eightfold path [and so forth]. The nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is all-aspect omniscience, and all-aspect omniscience is indeed the formless absorptions [and so forth]. The nature of the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas is all-aspect omniscience, and all-aspect omniscience is indeed the distinct qualities of the buddhas [and so forth].

“The real nature of physical forms and the real nature of all-aspect omniscience are one and the same real nature. They are not two things and cannot be divided into two. The real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the sense fields, the sensory elements, and the links of dependent origination, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the perfection of generosity and the real nature of all-aspect omniscience are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the emptiness of internal phenomena and the real nature of all-aspect omniscience are one and the same real nature. They are not two things and cannot be divided into two. The real nature of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the applications of mindfulness and the real nature of all-aspect omniscience are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two. The real nature of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, the pratyekabuddhas, the bodhisattvas, and the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature. They are not two things and cannot be divided into two.

“Divine princes, it is on seeing that ultimate meaning that the mind of the Tathāgata was inclined toward carefree inaction, and not toward the teaching of the Dharma. If you ask why, it is because this enlightenment, the Dharma of the tathāgatas, is profound, hard to discern, and hard to comprehend—it cannot be scrutinized and it is not within the range of sophistry. It is at peace, subtle, and delicate, and it may only be known by those who are learned and realized. It is difficult for any mundane beings to have conviction in it. Manifestly perfect buddhahood has not been attained by anyone. Manifestly perfect buddhahood has never been attained. Manifestly perfect buddhahood has not been attained anywhere. This is the profundity of all phenomena, in which the habitual ideas of duality do not at all exist.

“Divine princes, this doctrine is profound owing to the profundity of space. Divine princes, this doctrine is profound owing to the profundity of the real nature. Divine princes, this doctrine is profound owing to the profundity of the realm of phenomena. Divine princes, this doctrine is profound owing to the profundity of the very limit of reality. Divine princes, this doctrine is profound owing to the profundity of the inconceivable realm. Divine princes, this doctrine is profound owing to the profundity of limitless and infinite [reality]. Divine princes, this doctrine is profound owing to the profundity of nonmotion. Divine princes, this doctrine is profound owing to the profundity of nonarising, noncessation, and the absence of consummate enlightenment. This doctrine is profound owing to the profundity of nonaffliction, nonpurification, and the absence of consummate enlightenment. Divine princes, this doctrine is profound owing to the profundity of nonconditioning and the absence of consummate enlightenment.

“Divine princes, this doctrine is profound owing to the profundity of the self. This doctrine is profound owing to the profundity of sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, and viewers. Divine princes, this doctrine is profound owing to the profundity of physical forms. This doctrine is profound owing to the profundity of feelings, perceptions, formative predispositions, and consciousness. Divine princes, this doctrine is profound owing to the profundity of the sense fields, the sensory elements, and the links of dependent origination. Divine princes, this doctrine is profound owing to the profundity of the perfection of generosity. This doctrine is profound owing to the profundity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Divine princes, this doctrine is profound owing to the profundity of the emptiness of internal phenomena. This doctrine is profound owing to the profundity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Divine princes, this doctrine is profound owing to the profundity of the applications of mindfulness. This doctrine is profound owing to the profundity of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Divine princes, this doctrine is profound owing to the profundity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. Divine princes, this doctrine is profound owing to the profundity of the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. Divine princes, this doctrine is profound owing to the profundity of all-aspect omniscience.”

Then the gods said, “Blessed Lord, it is wonderful that this Dharma, in which it is difficult for any worldly beings to have conviction, has been revealed. If one were to ask why, Blessed Lord, this doctrine has not been revealed so that physical forms might be grasped or so that they might not be grasped. It has not been revealed so that feelings, perceptions, formative predispositions, and consciousness might be grasped or so that they might not be grasped. It has not been revealed so that the sense fields, sensory elements, and links of dependent origination might be grasped or so that they might not be grasped. It has not been revealed so that all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas might be grasped or so that they might not be grasped.

“This profound Dharma has not been revealed so that the fruit of entering the stream to nirvāṇa might be grasped or so that it might not be grasped. It has not been revealed so that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, knowledge of the path, and all-aspect omniscience might be grasped or so that they might not be grasped.

“Blessed Lord, the world indulges in grasping, saying, ‘I identify with physical forms. I possess physical forms. I identify with feelings. I possess feelings. I identify with perceptions. I possess perceptions. I identify with formative predispositions. I possess formative predispositions. I identify with consciousness. I possess consciousness. I identify with the sense fields, sensory elements, and links of dependent origination. I possess the links of dependent origination [and so forth]. I identify with the perfection of generosity. I should perfect the perfection of generosity. I identify with the perfection of ethical discipline. I should perfect the perfection of ethical discipline. I identify with the perfection of tolerance. I should perfect the perfection of tolerance. I identify with the perfection of perseverance. I should perfect the perfection of perseverance. I identify with the perfection of meditative concentration. I should perfect the perfection of meditative concentration. I identify with the perfection of wisdom. I should perfect the perfection of wisdom. I identify with the emptiness of internal phenomena. I should cultivate the emptiness of internal phenomena. I identify with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I should cultivate the emptiness of the essential nature of nonentities [and so forth]. I identify with the applications of mindfulness. I should practice the applications of mindfulness. I identify with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. I should practice the noble eightfold path [and so forth]. I identify with the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. I should practice the dhāraṇī gateways [and so forth]. I identify with the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. I should practice the distinct qualities of the buddhas [and so forth]. I identify with the fruit of entering the stream to nirvāṇa. I will become one who enters the stream to nirvāṇa. I identify with the fruit of being destined for only one more rebirth. I will become one who is destined for only one more rebirth. I identify with the fruit of no longer being subject to rebirth. I will become one who is no longer subject to rebirth. I identify with arhatship. I will become an arhat. I identify with individual enlightenment. I will become a pratyekabuddha. I identify with all-aspect omniscience. I will become omniscient.’ ”

“Divine princes, it is so! It is so!” replied the Blessed One. “Divine princes, this Dharma has not been revealed so that physical forms might be grasped or so that they might not be grasped. It has not been revealed so that feelings, perceptions, formative predispositions, and consciousness might be grasped or so that they might not be grasped. It has not been revealed so that the sense fields, sensory elements, and links of dependent origination might be grasped or so that they might not be grasped. It has not been revealed so that all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment might be grasped or so that they might not be grasped. It has not been revealed so that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness might be grasped or so that they might not be grasped. It has not been revealed so that the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas might be grasped or so that they might not be grasped. It has not been revealed so that the fruit of entering the stream to nirvāṇa might be grasped or so that it might not be grasped. It has not been revealed so that [the other goals], up to and including all-aspect omniscience, might be grasped or so that they might not be grasped.

“Divine princes, those who practice order that they might grasp or not grasp physical forms; those who practice in order that they might grasp or not grasp feelings, perceptions, formative predispositions, and consciousness; those who practice in order that they might grasp or not grasp the sense fields, sensory elements, and links of dependent origination; those who practice in order that they might grasp or not grasp all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; those who practice in order that they might grasp or not grasp the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness; those who practice in order that they might grasp or not grasp the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas; and those who practice in order that they might grasp or not grasp [the goals], up to and including all-aspect omniscience, cannot cultivate the perfection of generosity. They cannot cultivate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They cannot cultivate the emptiness of internal phenomena. They cannot cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They cannot cultivate the applications of mindfulness. They cannot cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They cannot cultivate [the fruitional attributes and goals], up to and including all-aspect omniscience.”

Then, the venerable Subhūti said to the Blessed One, “Blessed Lord, this Dharma is compatible with all phenomena. If one were to ask what phenomena this Dharma is compatible with, this Dharma is compatible with the perfection of wisdom. This Dharma is compatible with the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. This Dharma is compatible with the emptiness of internal phenomena. This Dharma is compatible with [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. This Dharma is compatible with the applications of mindfulness. This Dharma is compatible with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. This Dharma is compatible with the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. This Dharma is compatible with the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. This Dharma is compatible with [the goals], up to and including all-aspect omniscience.

“Nowhere is this Dharma obstructed. If you ask with regard to what it is unobstructed, it is unobstructed with regard to physical forms. It is unobstructed with regard to feelings, perceptions, formative predispositions, and consciousness. It is unobstructed with regard to the sense fields, sensory elements, and links of dependent origination. It is unobstructed with regard to all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. It is unobstructed with regard to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. It is unobstructed with regard to the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. It is unobstructed with regard to [all the goals], up to and including all-aspect omniscience.

“This Dharma has the defining characteristic of not being obstructed, owing to its sameness with space, owing to its sameness with the real nature, owing to its sameness with the abiding realm of phenomena, owing to its sameness with the very limit of reality, owing to its sameness with the inconceivable realm, owing to its sameness with emptiness, signlessness, and wishlessness, owing to its sameness with nonarising and noncessation, and owing to its sameness with nonaffliction and nonpurification.

“This Dharma is nonarising, owing to the nonapprehension of the arising of physical forms; owing to the nonapprehension of the arising of feelings, perceptions, formative predispositions, and consciousness; owing to the nonapprehension of the arising of the sense fields, sensory elements, and links of dependent origination; owing to the nonapprehension of the arising of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; owing to the nonapprehension of the arising of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness; owing to the nonapprehension of the arising of the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas; and owing to the nonapprehension of the arising of [the goals], up to and including all-aspect omniscience.

“This Dharma is groundless, owing to the nonapprehension of the ground of physical forms; owing to the nonapprehension of the ground of feelings, perceptions, formative predispositions, and consciousness; owing to the nonapprehension of the ground of the sense fields, sensory elements, and links of dependent origination; owing to the nonapprehension of the ground of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; owing to the nonapprehension of the ground of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness; owing to the nonapprehension of the ground of the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas; and owing to the nonapprehension of the ground of [the goals], up to and including all-aspect omniscience.”

Then the gods inhabiting the realm of desire and those inhabiting the realm of form said to the Blessed One, “Blessed Lord, this elder Subhūti imitates the Blessed One. If one were to ask why, it is because whatever the elder Subhūti is teaching, he teaches all phenomena commencing with emptiness. He teaches them commencing with signlessness and wishlessness.”

Then the venerable Subhūti addressed the gods inhabiting the realm of desire gods and those inhabiting the realm of form as follows: “Divine princes, with regard to your words, ‘Blessed Lord, this elder Subhūti imitates the Blessed One,’ if one were to ask in what manner of imitation the elder Subhūti imitates the Tathāgata, [this implies that] the elder Subhūti imitates the real nature of the Tathāgata. Just as the real nature of the Tathāgata arises from nowhere, and departs nowhere, so the real nature of the elder Subhūti also arises from nowhere and departs nowhere, in which case the elder Subhūti has imitated the Tathāgata from the very beginning.

“The real nature of the Tathāgata is also the real nature of all phenomena. The real nature of all phenomena is also the real nature of the Tathāgata. Yet, the real nature of the Tathāgata is without real nature. It is in this manner that the elder Subhūti imitates the Tathāgata. Since the elder Subhūti dwells in accordance with the real nature of the Tathāgata, he does imitate the Tathāgata.

“Just as the real nature of the Tathāgata is unchanging and nonconceptual, in that same manner the real nature of the elder Subhūti is also unchanging and nonconceptual.

“Just as the real nature of the Tathāgata is unobstructed in all respects, in that same manner the real nature of all phenomena is also unobstructed in all respects. The real nature of the Tathāgata and the real nature of all phenomena are one and the same real nature. They are not two things and cannot be divided into two.

“This real nature is uncreated. There is nothing at all of which it is not the real nature. Since there is nothing at all of which it is not the real nature, this real nature is not two things and cannot be divided into two. So it is in this way that the elder Subhūti imitates the Tathāgata.

“Just as the real nature of the Tathāgata is unchanging and nonconceptual in all respects, the real nature of the elder Subhūti is also unchanging and nonconceptual in all respects. Just as the real nature of the Tathāgata is undifferentiated, indivisible, nondistinguishable, and nonapprehensible, in the same way the real nature of the elder Subhūti is also undifferentiated, indivisible, nondistinguishable, and nonapprehensible. So it is in this way that the elder Subhūti imitates the Tathāgata.

“Just as the real nature of the Tathāgata is not distinct from the real nature of all phenomena, and is always the real nature, never not the real nature, in the same way the elder Subhūti, not being different, imitates the Tathāgata and yet he does not imitate anything at all. So it is in this way that the elder Subhūti imitates the Tathāgata.

“It is said that he imitates the Tathāgata. That is to say, the real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the past. The real nature of the past is sameness, owing to the sameness of the real nature of the Tathāgata. The real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the future. The real nature of the future is sameness, owing to the sameness of the real nature of the Tathāgata. The real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the present. The real nature of the present is sameness, owing to the sameness of the real nature of the Tathāgata. So it is that the real nature of the past, the future, and the present, and the real nature of the Tathāgata, are one and the same real nature. They are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of physical forms. The real nature of physical forms accords with the real nature of the Tathāgata. So it is that the real nature of physical forms and the real nature of the Tathāgata are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of feelings, perceptions, formative predispositions, and consciousness. The real nature of consciousness [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of consciousness [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the sense fields, sensory elements, and links of dependent origination. The real nature of the links of dependent origination [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of the links of dependent origination [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of the perfection of generosity. The real nature of the perfection of generosity accords with the real nature of the Tathāgata. So it is that the real nature of the perfection of generosity and the real nature of the Tathāgata are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. The real nature of the perfection of wisdom [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of the perfection of wisdom [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of the emptiness of internal phenomena. The real nature of the emptiness of internal phenomena accords with the real nature of the Tathāgata. So it is that the real nature of the emptiness of internal phenomena and the real nature of the Tathāgata are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. The real nature of the emptiness of the essential nature of nonentities [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of the emptiness of the essential nature of nonentities [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of the applications of mindfulness. The real nature of the applications of mindfulness accords with the real nature of the Tathāgata. So it is that the real nature of the applications of mindfulness and the real nature of the Tathāgata are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. The real nature of the noble eightfold path [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of the noble eightfold path [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. The real nature of extrasensory powers [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of extrasensory powers [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. The real nature of the distinct qualities of the buddhas [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of the distinct qualities of the buddhas [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of [the goals], up to and including all-aspect omniscience. The real nature of all-aspect omniscience [and so forth] accords with the real nature of the Tathāgata. So it is that the real nature of all-aspect omniscience [and so forth], and the real nature of the Tathāgata, are not two things and cannot be divided into two.

“This is the real nature of Subhūti and of the Tathāgata, through which bodhisattva great beings, after attaining consummate buddhahood with regard to the real nature, acquire the title tathāgata.”

When [Subhūti] had delivered the exegesis of this chapter on the real nature, this great trichiliocosm shook in six ways. It shook, shuddered, and juddered. It rocked, reeled, and tottered. It quivered, careened, and convulsed. It trembled, throbbed, and quaked. It rumbled, roared, and thundered. It faltered, lurched, and staggered. As its eastern side reared up its western side plunged down, as its western side reared up its eastern side plunged down, as its southern side reared up its northern side plunged down, as its northern side reared up its southern side plunged down, as its edges reared up its center plunged down, and as its center reared up its edges plunged down.

Then the gods inhabiting the realm of desire and the realm of form scattered, scattered more vigorously, and scattered with utmost vigor divine sandalwood powders toward the Blessed One and the elder Subhūti, and said, “Blessed Lord, it is wonderful that this elder Subhūti imitates the Tathāgata, in accordance with the real nature of the Tathāgata!”

Then the venerable Subhūti, picking up the thread of this conversation, addressed the gods as follows: “So it is, divine princes, that the elder Subhūti does not imitate physical forms. He does not imitate anything other than physical forms. He does not imitate the real nature of physical forms. He does not imitate anything other than the real nature of physical forms. He does not imitate feelings, perceptions, formative predispositions, or consciousness. He does not imitate anything other than consciousness [and so forth]. He does not imitate the real nature of consciousness [and so forth]. He does not imitate anything other than the real nature of consciousness [and so forth].

“He does not imitate the sense fields, sensory elements, or links of dependent origination. He does not imitate anything other than the links of dependent origination [and so forth]. He does not imitate the real nature of the links of dependent origination [and so forth]. He does not imitate anything other than the real nature of the links of dependent origination [and so forth].

“He does not imitate all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. He does not imitate anything other than the distinct qualities of the buddhas [and so forth]. He does not imitate the real nature of the distinct qualities of the buddhas [and so forth]. He does not imitate anything other than the real nature of the distinct qualities of the buddhas [and so forth].

“He does not imitate [the goals], up to and including all-aspect omniscience. He does not imitate anything other than all-aspect omniscience [and so forth]. He does not imitate the real nature of all-aspect omniscience [and so forth]. He does not imitate anything other than the real nature of all-aspect omniscience [and so forth].

“He does not imitate conditioned phenomena. He does not imitate anything other than conditioned phenomena. He does not imitate the real nature of conditioned phenomena. He does not imitate anything other than the real nature of conditioned phenomena. He does not imitate unconditioned phenomena. He does not imitate anything other than unconditioned phenomena. He does not imitate the real nature of unconditioned phenomena. He does not imitate anything other than the real nature of unconditioned phenomena.

“If you ask why, it is because all those phenomena that one imitates, those phenomena by which one imitates, those phenomena that one has imitated, those phenomena by which one has imitated, those phenomena that one will imitate, and those phenomena by which one will imitate are all are nonexistent and nonapprehensible.”

Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this real nature of all phenomena, the unmistaken real nature, the one and only real nature, the reality, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality are profound! In it physical forms are not apprehended, and the real nature of physical forms is not apprehended. If physical forms are themselves not apprehended, how could the real nature of physical forms be apprehended! In it feelings, perceptions, formative predispositions, and consciousness are not apprehended, and the real nature of consciousness [and so forth] is not apprehended. If consciousness [and so forth] are themselves not apprehended, how could the real nature of consciousness [and so forth] be apprehended!

“[In it] the sense fields, sensory elements, and links of dependent origination are not apprehended, and the real nature of the links of dependent origination [and so forth] is not apprehended. If the links of dependent origination [and so forth] are themselves not apprehended, how could the real nature of the links of dependent origination [and so forth] be apprehended!

“[In it] all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are not apprehended, and the real nature of the distinct qualities of the buddhas [and so forth] is not apprehended. If the distinct qualities of the buddhas [and so forth] are themselves not apprehended, how could the real nature of the distinct qualities of the buddhas [and so forth] be apprehended!

“[In it the goals], up to and including all-aspect omniscience, are not apprehended, and the real nature of all-aspect omniscience [and so forth] is not apprehended. If all-aspect omniscience [and so forth] are themselves not apprehended, how could the real nature of all-aspect omniscience [and so forth] be apprehended!”

“Śāradvatīputra, it is so! It is so!” replied the Blessed One. “This real nature is profound. In it physical forms are not apprehended, and the real nature of physical forms is not apprehended. If physical forms are themselves not apprehended, how could the real nature of physical forms be apprehended! In it feelings, perceptions, formative predispositions, and consciousness are not apprehended, and the real nature of consciousness [and so forth] is not apprehended. If consciousness [and so forth] are themselves not apprehended, how could the real nature of consciousness [and so forth] be apprehended!

“[In it] the sense fields, sensory elements, and links of dependent origination are not apprehended, and the real nature of the links of dependent origination [and so forth] is not apprehended. If the links of dependent origination [and so forth] are themselves not apprehended, how could the real nature of the links of dependent origination [and so forth] be apprehended!

“[In it] all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are not apprehended, and the real nature of the thirty-seven factors conducive to enlightenment [and so forth] is not apprehended. If the thirty-seven factors conducive to enlightenment [and so forth] are themselves not apprehended, how could the real nature of the thirty-seven factors conducive to enlightenment [and so forth] be apprehended!

“[In it the fruitional attributes and goals], up to and including all-aspect omniscience, are not apprehended, and the real nature of all-aspect omniscience [and so forth] is not apprehended. If all-aspect omniscience [and so forth] are themselves not apprehended, how could the real nature of all-aspect omniscience [and so forth] be apprehended!”

When the exegesis of this chapter concerning the real nature, the unmistaken real nature, and the one and only real nature had been delivered, the minds of two hundred monks were liberated from contaminants, without further grasping [that would lead to subsequent rebirth]. Five hundred nuns cultivated the eye of the Dharma, unsullied and untainted with respect to all phenomena. Five thousand bodhisattvas—gods and humans—acquired the acceptance that phenomena are nonarising. The minds of sixty bodhisattvas having a debased Dharma were liberated from contaminants, without further grasping [that would lead to subsequent rebirth].

[Regarding the last mentioned, the Blessed One then said], “Śāradvatīputra, those bodhisattva great beings have venerated five hundred buddhas—that is to say, in all respects they have made offerings, maintained ethical discipline, cultivated tolerance, undertaken perseverance, achieved meditative concentration, and cultivated wisdom, and yet they have not been favored with the perfection of wisdom, and they have not been favored with skill in means. For these reasons, they differentiate, saying, ‘I have given a gift. This is a gift. I should give this one a gift. This is ethical discipline. I should maintain it. This is tolerance. I should cultivate it. This is perseverance. I should undertake it. This is meditative concentration. I should be absorbed in it. This is wisdom. I should cultivate it!’ Separated from the perfection of wisdom and without being favored with skill in means, they say, ‘I should dispense gifts. I should maintain ethical discipline. I should cultivate tolerance. I should undertake perseverance. I should be absorbed in meditative concentration. I should cultivate wisdom.’ They engage with diverse notions, so that they do not apprehend by means of nondifferentiation. This is why they have not entered into the maturity of the bodhisattvas. Since they have not entered into the maturity of the bodhisattvas, they have attained the fruit of entering the stream to nirvāṇa and they have attained [the other fruits], up to and including arhatship.

“Śāradvatīputra, although the path of those bodhisattva great beings does possess emptiness, signlessness, and wishlessness, they are still separated from the perfection of wisdom and have not yet been favored with skill in means, for which reasons, after they have actualized the very limit of reality, they will become śrāvakas or pratyekabuddhas.”

“Blessed Lord, why is it that those who seem to cultivate the nature of phenomena that is emptiness, signlessness, and wishlessness, but are still separated from the perfection of wisdom and have not yet been favored with skill in means, [merely] actualize the very limit of reality and become śrāvakas or pratyekabuddhas, whereas bodhisattvas who have been favored with skill in means also cultivate the nature of phenomena that is emptiness, signlessness, and wishlessness, and, in addition, depend upon skill in means and attain consummate buddhahood in unsurpassed, complete enlightenment?”

“Śāradvatīputra,” replied the Blessed One, “in this regard, there are some persons whose minds are without all-aspect omniscience and who absolutely cultivate the nature of phenomena that is emptiness, signlessness, and wishlessness, but they [merely] become śrāvakas or pratyekabuddhas because they are without skill in means. Again, Śāradvatīputra, there are bodhisattva great beings whose minds are not without all-aspect omniscience, who cultivate [the nature of] phenomena that is emptiness, signlessness, and wishlessness, and then enter a bodhisattva’s full maturity and attain consummate buddhahood in unsurpassed, complete enlightenment because they are not without skill in means. As an analogy, Śāradvatīputra, suppose there were a wingless bird with a body one hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, or five hundred yojanas in size, who wished to migrate here from the god realm of Trayastriṃśa, thinking, ‘I should dwell in Jambudvīpa!’ And having taken off from the god realm of Trayastriṃśa, if that bird were to have second thoughts on the way down, considering, ‘Now I should stay in the god realm of Trayastriṃśa,’ do you think, Śāradvatīputra, that this [wingless] bird would be able to resettle in the god realm of Trayastriṃśa?”

“No, Blessed Lord!”

The Blessed One continued, “If this [wingless bird], while descending from there, were to think, ‘Oh! May I land in Jambudvīpa, without being wounded or injured at all!’ do you think, Śāradvatīputra, that this [wingless] bird would land in Jambudvīpa, without being wounded or injured?”

“No Blessed Lord! It would fall to Jambudvīpa, wounded and injured, and die, or experience mortal sufferings. If one were to ask why, Blessed Lord, it is because this is undoubtedly what would happen to any bird whatsoever, with such a large body and no wings.”

“It is so, Śāradvatīputra. It is so!” continued the Blessed One. “However much bodhisattvas may aspire to dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, be absorbed in meditative concentration, and attain consummate buddhahood in unsurpassed, complete enlightenment, over eons as numerous as the grains of sand of the river Gaṅgā, and however much they set their minds upon that, even though the sustenance they have obtained might indeed be limitless, if they are separated from perfection of wisdom and have not been favored with skill in means they will descend to the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because by dispensing generosity, maintaining ethical discipline, cultivating tolerance, undertaking perseverance, and achieving meditative concentration without the mind set on all-aspect omniscience, those bodhisattvas will descend to the level of the śrāvakas or the level of the pratyekabuddhas because they are separated from perfection of wisdom and have not been favored with skill in means.

“Moreover, Śāradvatīputra, when bodhisattvas consider, grasp, and conceptualize the ethical disciplines, meditative stabilities, wisdom, and liberation of the tathāgatas of the past, future, and present, along with their seeing the wisdom of liberation, if they do not understand the ethical discipline of the tathāgatas, and if they do not understand their meditative stabilities, wisdom, liberation, and seeing the wisdom of liberation, owing to their lack of understanding and lack of comprehension, they will hear talk about emptiness, signlessness, and wishlessness and tranquilly conceptualize about them; and having tranquilly conceptualized about them, they will even dedicate these toward unsurpassed, complete enlightenment. Bodhisattvas, making such dedications, will settle into the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, Śāradvatīputra, it is because those who dedicate these roots of virtuous action to unsurpassed, complete enlightenment will undoubtedly incur this outcome because they are separated from the perfection of wisdom and are without skill in means.

“In this regard, Śāradvatīputra, bodhisattva great beings who, starting from the time when they first begin to set their mind on enlightenment, dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, and are absorbed in meditative concentration, without being separated from the mind set on all-aspect omniscience, will not be without the perfection of wisdom and skill in means. They will not conceptualize the ethical discipline of the lord buddhas of the past, future, and present, or their meditative stability, wisdom, liberation, and seeing the wisdom of liberation. If they do not conceptualize the meditative stability of emptiness, do not conceptualize the meditative stability of signlessness, and do not conceptualize the meditative stability of wishlessness, you should know, Śāradvatīputra, that those bodhisattva great beings will not settle into the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it Is because those bodhisattva great beings, commencing from the tine when they first begin to set their mind on enlightenment, have dispensed generosity but have not conceptualized it. They have maintained ethical discipline but they have not conceptualized it. They have cultivated tolerance but they have not conceptualized it. They have undertaken perseverance but they have not conceptualized it. They have become absorbed in meditative concentration but they have not conceptualized it. They have cultivated wisdom but they have not conceptualized it. They have not conceptualized the ethical discipline of the lord buddhas of the past, future, and present, or their meditative stability, wisdom, liberation, and seeing the wisdom of liberation. They have cultivated the meditative stabilities of emptiness, signlessness, and wishlessness but have not conceptualized them.

“Śāradvatīputra, those who, with a mind free from conceptualization, dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom; cultivate the emptiness of internal phenomena; cultivate [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; cultivate the applications of mindfulness; cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; cultivate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; cultivate the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness; cultivate the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas; and cultivate [the goals], up to and including all-aspect omniscience, are skilled in the means of bodhisattva great beings.”

“Blessed Lord, as I understand the meaning of the words spoken by the Blessed One, there is no doubt that if bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, are not without the perfection of wisdom and skill in means, they will attain unsurpassed, complete enlightenment. If one were to ask why, Blessed Lord, it is because those bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, apprehend nothing at all that would attain consummate buddhahood, or through which they would attain consummate buddhahood, whether it be physical forms, feelings, perceptions, formative predispositions, consciousness, the sense fields, the sensory elements, the links of dependent origination, the perfections, the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the distinct qualities of the buddhas, or all-aspect omniscience.

“Blessed Lord, those noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who are separated from the perfection of wisdom and skill in means, [should know that] their attainment of unsurpassed, complete enlightenment is in doubt. If one were to ask why, Blessed Lord, it is because those noble sons or noble daughters who follow the vehicle of the bodhisattvas have conceptualized all the generosity that they have dispensed. Similarly, they have conceptualized all the ethical discipline that they have maintained, the tolerance that they have cultivated, the perseverance that they have undertaken, the meditative concentration in which they have become absorbed, and the wisdom which they have cultivated. This being the case, for this reason those noble sons or noble daughters should know that their attainment of unsurpassed, complete enlightenment is in doubt.

“For this reason, Blessed Lord, bodhisattva great beings who would attain consummate buddhahood in unsurpassed, complete enlightenment should not be separated from the perfection of wisdom and skill in means. Abiding in the perfection of wisdom and endowed with skill in means, and with a mind that is free of conceptualization, they should, without apprehending anything, dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom. [Without apprehending anything], they should engage in the emptiness of internal phenomena, and engage in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. [Without apprehending anything], they should engage with the applications of mindfulness, and engage with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. [Without apprehending anything], they should practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. [Without apprehending anything], they should engage with the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness, and cultivate the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. [Without apprehending anything], they should engage with the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. [Without apprehending anything], they should engage with [all the goals], up to and including all-aspect omniscience.”

Then those gods inhabiting the realm of desire and the realm of form said to the Blessed One, “Blessed Lord, unsurpassed, complete enlightenment is hard to manifest because bodhisattva great beings should indeed attain consummate buddhahood with respect to all phenomena, and yet all those phenomena are indeed nonexistent and unapprehended.”

“Divine princes, it is so! It is so!” replied the Blessed One. “Divine princes, unsurpassed, complete enlightenment is hard to manifest. Divine princes, I have indeed attained consummate buddhahood with respect to all phenomena and in all ways. Ultimately, however, there is nothing at all that is apprehended with respect to which I would attain manifest perfect buddhahood, or by which I would attain manifest perfect buddhahood, or on the basis of which I should attain consummate buddhahood. If you ask why, divine princes, it is because all phenomena are absolutely pure.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, you have just said that unsurpassed, complete enlightenment is hard to manifest. As far as I understand and ponder the meaning of the words spoken by the Blessed One, it is not difficult, Blessed Lord, to attain consummate buddhahood in unsurpassed, complete enlightenment. If one were to ask why, Blessed Lord, it is because there is nothing at all with respect to which consummate buddhahood would be attained, there is nothing by which consummate buddhahood would be attained, and there is nothing on the basis of which consummate buddhahood would be attained. All dharmas are empty. All dharmas being empty, any such thing with respect to which consummate buddhahood would be attained, anything by which consummate buddhahood would be attained, and anything on the basis of which consummate buddhahood would be attained is nonexistent.

“If one were to ask why, Blessed Lord, it is because all dharmas are empty. All the dharmas to enhance or reduce which they dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom; cultivate the emptiness of internal phenomena; cultivate [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; cultivate the applications of mindfulness; cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; cultivate [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; or cultivate [all the goals], up to and including all-aspect omniscience, are nonexistent. All those dharmas with respect to which consummate buddhahood would be attained, by which consummate buddhahood would be attained, and on the basis of which consummate buddhahood would be attained are indeed empty.

“Blessed Lord, for this reason, it would be easy for bodhisattva great beings to attain consummate buddhahood in unsurpassed, complete enlightenment. If one were to ask why, Blessed Lord, it is because physical forms are empty of their own essential nature. Feelings, perceptions, formative predispositions, and consciousness are empty of their own essential nature. The sense fields, sensory elements, and links of dependent origination are empty of their own essential nature. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are empty of their own essential nature. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are empty of their own essential nature. [The goals], up to and including all-aspect omniscience, are empty of their own essential nature.”

Then, the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, it is for this very reason that it is difficult to attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, Venerable Subhūti, just as space does not entertain the thought, ‘I must attain consummate buddhahood in unsurpassed, complete enlightenment,’ in the same way, Venerable Subhūti, bodhisattva great beings also do not entertain the thought, ‘I should attain consummate buddhahood in unsurpassed, complete enlightenment.’ If you ask why, it is because all phenomena are the same as space. And yet, once bodhisattva great beings accept that all phenomena resemble space, they will attain consummate buddhahood in unsurpassed, complete enlightenment. If, even in the case of bodhisattva great beings who do not accept that all phenomena resemble space, it were easy for them to attain consummate buddhahood in unsurpassed, complete enlightenment, and it were easy to attain consummate enlightenment, and it were not difficult for them to attain consummate buddhahood, then bodhisattvas, numerous as the grains of sand of the river Gaṅgā, would make irreversible progress toward unsurpassed, complete enlightenment. For this reason, Venerable Subhūti, it is difficult to attain consummate buddhahood in unsurpassed, complete enlightenment. One can discern that it is not easy to attain consummate buddhahood.”

Subhūti then asked, “Venerable Śāradvatīputra, do you think that physical forms regress from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!” he replied.

“Do feelings, perceptions, formative predispositions, and consciousness regress from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Well then, Venerable Śāradvatīputra, do you think that the sense fields, sensory elements, links of dependent origination, all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas regress from unsurpassed, complete enlightenment? Do [the goals], up to and including all-aspect omniscience, regress from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that one might apprehend anything other than physical forms that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Well then, can one apprehend anything other than feelings, perceptions, formative predispositions, and consciousness that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Well then, can one apprehend anything other than the sense fields, the sensory elements, the links of dependent origination, all the perfections, all the aspects of emptiness the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience, that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that the real nature of physical forms regresses from unsurpassed, complete enlightenment? Does the real nature of feelings, perceptions, formative predispositions, and consciousness regress from unsurpassed, complete enlightenment? Does the real nature of the sense fields, sensory elements, and the links of dependent origination regress from unsurpassed, complete enlightenment? Does the real nature of all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas regress from unsurpassed, complete enlightenment? Does the real nature of [the goals], up to and including all-aspect omniscience, regress from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that there is anything other than the real nature of physical forms that regresses from unsurpassed, complete enlightenment? Is there anything other than the real nature of feelings, perceptions, formative predispositions, and consciousness that regresses from unsurpassed, complete enlightenment? Is there anything other than the real nature of the sense fields, sensory elements, and links of dependent origination that regresses from unsurpassed, complete enlightenment? Is there anything other than the real nature of all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas that regresses from unsurpassed, complete enlightenment? Is there anything other than the real nature of [the goals], up to and including all-aspect omniscience, that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that the real nature regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that reality regresses from unsurpassed, complete enlightenment? Do the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm regress from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that there is anything other than the real nature that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, do you think that there is anything other than reality, the realm of phenomena, the abiding nature of reality, the maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm that regresses from unsurpassed, complete enlightenment?”

“No, Venerable Subhūti!”

“So, if one cannot apprehend those phenomena as being truly established, what is that thing that regresses from unsurpassed, complete enlightenment?”

“According to this exposition of the elder Subhūti, which accords with the principle of [ultimate] reality and its aspects, there is no bodhisattva great being who regresses from unsurpassed, complete enlightenment. If that is the case, there is no gradation into the [differing degrees of] enlightenment of the three kinds of person involved in the vehicle of the bodhisattvas—those whom the tathāgatas have taught as constituting the three kinds of person involved in the vehicle of the bodhisattvas. According to the venerable Subhūti’s exposition of the vehicle of the bodhisattvas, bodhisattva great beings would become followers solely of the vehicle of the buddhas.”

Then the venerable Pūrṇa Maitrāyaṇīputra said to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, you should ask this elder Subhūti whether he holds that there is even a single bodhisattva!”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, do you hold that bodhisattvas are followers [solely] of the vehicle of the buddhas?”

Subhūti asked in return, “Venerable Śāradvatīputra, do you hold that according to the real nature there are three sorts of bodhisattvas—those who follow the vehicle of the śrāvakas, those who follow the vehicle of the pratyekabuddhas, and those who follow the vehicle of the buddhas?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, according to the real nature, can three sorts of bodhisattvas then be apprehended?

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, can the real nature be apprehended through one mode, two modes, or three modes?”

“No, Venerable Subhūti!”

“Venerable Śāradvatīputra, according to the real nature, can one observe even a single bodhisattva?”

“No, Venerable Subhūti!”

“So, if one cannot apprehend those phenomena as being truly established, where, Venerable Śāradvatīputra, do you get the idea that this bodhisattva follows the vehicle of the śrāvakas, this bodhisattva follows the vehicle of the pratyekabuddhas, and this bodhisattva follows the vehicle of the buddhas? It is in this manner, Venerable Śāradvatīputra, that bodhisattva great beings should analyze phenomena in accordance with the real nature and without distinctions. If bodhisattva great beings are not discouraged, disheartened, or regretful, those bodhisattva great beings will be emancipated in unsurpassed, complete enlightenment.”

Then the Blessed One said to the venerable Subhūti, “Excellent, Subhūti! Excellent! By the power of the buddhas your words are inspired for the sake of bodhisattva great beings! Subhūti, it is in this manner that bodhisattva great beings should analyze phenomena according to the real nature and without distinctions. If bodhisattva great beings are not discouraged, disheartened, or regretful, and if they are not afraid and terrified, those bodhisattva great beings will be emancipated in unsurpassed, complete enlightenment.”

Subhūti then asked, “Blessed Lord, through which enlightenment will bodhisattva great beings who possess such attributes be emancipated?”

“Subhūti,” replied the Blessed One, “those bodhisattva great beings will be emancipated through unsurpassed, complete enlightenment.”

Subhūti then asked, “Blessed Lord, how should bodhisattva great beings who seek emancipation in unsurpassed, complete enlightenment dwell?”

The Blessed One replied, “Their minds should dwell in a state of equanimity with respect to all beings. They should develop even-mindedness with respect to all beings, and they should not develop a state of mind that is imbalanced. They should apprehend all beings with even-mindedness, and not apprehend them with a mind that is imbalanced. They should develop great loving kindness and great compassion for all beings. They should not apprehend them with a mind that is coarse. They should be without arrogance with respect to all beings and be without deceit with respect to all beings. They should develop an attitude of benefit toward all beings, and they should not develop an attitude that is harmful to them. They should apprehend all beings with an attitude that is beneficial, and they should not apprehend them with an attitude that is harmful. They should develop an attitude that is free from enmity for all beings, and they should not develop an attitude of enmity. They should develop an attitude toward all beings that is free from harming, and they should not develop an attitude that harms them. They should apprehend all beings with an attitude that is free from harm, and they should not apprehend them with a harmful attitude. They should develop an attitude that regards all beings as their mother, with an attitude that regards them as their father, with an attitude that regards them as their brother, with an attitude that regards them as their sister, and with an attitude that regards them as their allies and kinsmen. They should offer benedictions and greetings with an attitude that regards all beings as their parents, brothers, sisters, friends, allies, and kinsmen. They themselves should also abstain from killing living creatures, and they should encourage others to abstain from killing living creatures. They should praise abstention from the killing of living creatures. They should praise and take empathetic delight in others abstaining from the killing of living creatures. They themselves should abstain from stealing, and they should encourage others to abstain from stealing. They should praise abstention from stealing. They should praise and take empathetic delight in others abstaining from stealing. They themselves should abstain from sexual misconduct, and they should encourage others to abstain from sexual misconduct. They should praise abstention from sexual misconduct. They should praise and take empathetic delight in others abstaining from sexual misconduct. They themselves should abstain from telling lies, slander, harsh words, nonsensical chatter, covetousness, malice, and wrong views, and they should encourage others to abstain from wrong views [and so forth]. They should praise abstention from wrong views [and so forth]. They should praise and take empathetic delight in others abstaining from wrong views [and so forth]. It is in this way that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should dwell without apprehending anything.

“Moreover, Subhūti, bodhisattva great beings should themselves be absorbed in the first meditative concentration, and they should encourage others to acquire the first meditative concentration. They should praise absorption in the first meditative concentration. They should praise and take empathetic delight in others being absorbed in the first meditative concentration. They should themselves be absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration, and they should encourage others to acquire the fourth meditative concentration [and so forth]. They should praise absorption in the fourth meditative concentration [and so forth]. They should praise and take empathetic delight in others being absorbed in the fourth meditative concentration [and so forth]. It is in this way that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should dwell without apprehending anything.

“They themselves should be absorbed in loving kindness, and they should encourage others to acquire loving kindness. They should praise loving kindness. They should praise and take empathetic delight in others being absorbed in loving kindness. They themselves should be absorbed in compassion, empathetic joy, and equanimity, and they should encourage others to acquire equanimity [and so forth]. They should praise equanimity [and so forth]. They should praise and take empathetic delight in others being absorbed in equanimity [and so forth]. They themselves should be absorbed in the formless absorptions, and they should encourage others to acquire the formless absorptions. They should praise the formless absorptions. They should praise and take empathetic delight in others who acquire the formless absorptions.

“They themselves should perfect the perfection of generosity, and they should encourage others also to acquire the perfection of generosity. They should praise the perfection of generosity. They should also praise and take empathetic delight in other beings perfecting the perfection of generosity. They themselves should perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they should encourage others also to acquire the perfection of wisdom [and so forth]. They should praise the perfection of wisdom [and so forth]. They should also praise and take empathetic delight in other beings perfecting the perfection of wisdom [and so forth]. It is in this way that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should dwell without apprehending anything.

“They themselves should be absorbed in the emptiness of internal phenomena, and they should also encourage others to acquire the emptiness of internal phenomena. They should praise the emptiness of internal phenomena. They should also praise and take empathetic delight in other beings being absorbed in the emptiness of internal phenomena. They themselves should be absorbed in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and they should also encourage others to acquire the emptiness of the essential nature of nonentities [and so forth]. They should praise the emptiness of the essential nature of nonentities [and so forth]. They should also praise and take empathetic delight in other beings being absorbed in the emptiness of the essential nature of nonentities [and so forth].

“They themselves should cultivate the four applications of mindfulness, and they should also encourage others to acquire the four applications of mindfulness. They should praise the applications of mindfulness. They should praise and take empathetic delight in other beings cultivating the four applications of mindfulness. They themselves should cultivate the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and they should also encourage others to acquire the noble eightfold path [and so forth]. They should praise the noble eightfold path [and so forth]. They should praise and take empathetic delight in other beings cultivating the noble eightfold path [and so forth].

“They themselves should cultivate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption, and they should also encourage others to acquire the nine serial steps of meditative absorption [and so forth]. They should praise the nine serial steps of meditative absorption [and so forth]. They should praise and take empathetic delight in other beings cultivating nine serial steps of meditative absorption [and so forth].

“They themselves should cultivate emptiness, signlessness, and wishlessness, and they should also encourage others to acquire emptiness, signlessness, and wishlessness. They should praise emptiness, signlessness, and wishlessness. They should praise and take empathetic delight in other beings cultivating emptiness, signlessness, and wishlessness. They themselves should perfect the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways, and they should also encourage others to acquire the dhāraṇī gateways [and so forth]. They should praise the dhāraṇī gateways [and so forth]. They should praise and take empathetic delight in other beings perfecting the dhāraṇī gateways [and so forth]. They themselves should perfect the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, and great compassion, and they should also encourage others to acquire great loving kindness, great compassion [and so forth]. They should praise great loving kindness, great compassion [and so forth]. They should praise and take empathetic delight in other beings perfecting great loving kindness, great compassion [and so forth]. They themselves should perfect the eighteen distinct qualities of the buddhas, and they should also encourage others to acquire the distinct qualities of the buddhas. They should praise the distinct qualities of the buddhas. They should praise and take empathetic delight in other beings perfecting the distinct qualities of the buddhas.

“They themselves should be absorbed in the links of dependent origination in their forward and reversed operation, and they should also encourage others to be absorbed in the links of dependent origination in their forward and reversed operation. They should praise absorption in the links of dependent origination. They should praise and take empathetic delight in other beings being absorbed in the links of dependent origination. It is in this way that bodhisattva great beings who wish to attain consummate buddhahood in unsurpassed, complete enlightenment should dwell without apprehending anything.

“They themselves should comprehend suffering; they should abandon the cause [of suffering]; they should actualize the cessation [of suffering]; they should cultivate the path [that leads to the cessation of suffering], and they should also encourage others to comprehend suffering, to abandon the cause [of suffering], to actualize the cessation [of suffering], and to cultivate the path. They should praise the comprehension of suffering, the abandoning of the cause [of suffering], the actualizing of the cessation [of suffering], and the cultivation of the path. They should praise and take empathetic delight in other beings comprehending suffering, abandon the cause [of suffering], actualize the cessation [of suffering], and cultivate the path.

“They themselves should develop understanding in order that knowledge of the fruit of entering the stream to nirvāṇa might be actualized, and they should also encourage others to acquire knowledge through which the fruit of entering the stream to nirvāṇa is actualized. They should praise the knowledge through which the fruit of entering the stream to nirvāṇa is actualized. They should praise and take empathetic delight in other beings actualizing knowledge of the fruit of entering the stream to nirvāṇa. They themselves should develop understanding in order that knowledge of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and the fruit of arhatship might be actualized, but without actualizing the very limit of reality, and they should also encourage others to acquire knowledge through which the fruit of arhatship [and so forth] is actualized. They should praise the knowledge through which the fruit of arhatship [and so forth] is actualized. They should praise and take empathetic delight in other beings actualizing knowledge of the fruit of arhatship [and so forth]. They themselves should develop understanding in order that knowledge of individual enlightenment might be actualized, but so that those who actualize knowledge of individual enlightenment do not actualize the very limit of reality, and they should also encourage others to acquire knowledge through which individual enlightenment is actualized. They should praise the knowledge through which individual enlightenment is actualized. They should praise and take empathetic delight in other beings actualizing knowledge of individual enlightenment.

“They themselves should enter a bodhisattva’s full maturity, and they should also encourage others to enter a bodhisattva’s full maturity. They should praise entry into the maturity of the bodhisattvas. They should praise and take empathetic delight in other beings entering a bodhisattva’s full maturity. It is in this way that bodhisattva great beings who wish to be emancipated in unsurpassed, complete enlightenment should dwell without apprehending anything.

“They themselves should bring beings to maturation, and they should also encourage others to bring beings to maturation. They should praise the bringing of beings to maturation. They should praise and take empathetic delight in other beings bringing beings to maturation. They themselves should refine the buddhafields, and they should also encourage others to refine the buddhafields. They should praise the refinement of the buddhafields. They should praise and take empathetic delight in other beings refining the buddhafields. They themselves should develop the extrasensory powers of the bodhisattvas, and they should also encourage others to develop the extrasensory powers of the bodhisattvas. They should praise the extrasensory powers of the bodhisattvas. They should praise and take empathetic delight in other beings developing the extrasensory powers of the bodhisattvas. They themselves should develop the wisdom of all-aspect omniscience, and they should also encourage others to acquire the wisdom of all-aspect omniscience. They should praise the wisdom of all-aspect omniscience. They should praise and take empathetic delight in other beings developing the wisdom of all-aspect omniscience. They themselves should abandon all afflicted mental states associated with reincarnation through the continuity of propensities, and they should also encourage others to abandon all afflicted mental states associated with reincarnation through the continuity of propensities. They should praise the abandoning of all afflicted mental states associated with reincarnation through the continuity of propensities. They should praise and take empathetic delight in other beings abandoning all afflicted mental states associated with reincarnation through the continuity of propensities. It is in this way that bodhisattva great beings who wish to be emancipated in unsurpassed, complete enlightenment should dwell without apprehending anything.

“They themselves should acquire an excellent lifespan, and they should also encourage others to acquire an excellent lifespan. They should praise an excellent lifespan. They should praise and take empathetic delight in other beings acquiring an excellent lifespan. They themselves should acquire the stability of the Dharma, and they should also encourage others to acquire the stability of the Dharma. They should praise the stability of the Dharma. They should praise and take empathetic delight in other beings acquiring the stability of the Dharma. Subhūti, it is in this way that bodhisattva great beings who wish to be emancipated in unsurpassed, complete enlightenment should dwell without apprehending anything.

“Bodhisattva great beings should train accordingly in the perfection of wisdom and in skill in means. The physical forms of those who do so will be unobscured. Their feelings, perceptions, formative predispositions, and consciousness will be unobscured. Their sense fields, sensory elements, and links of dependent origination will be unobscured. All the perfections, all their aspects of emptiness, and the thirty-seven factors conducive to enlightenment will be unobscured. [All the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will be unobscured. Knowledge of the fruit of entering the stream to nirvāṇa will be unobscured. Knowledge of the fruit of being destined for only one more rebirth, knowledge of the fruit of no longer being subject to rebirth, and knowledge of arhatship will be unobscured. Knowledge of individual enlightenment will be unobscured. Entry into the maturity of the bodhisattvas will be unobscured. The acts that bring maturity to beings and refine the buddhafields will be unobscured. The wisdom of all-aspect omniscience will be unobscured. The abandoning of all afflicted mental states associated with reincarnation through the continuity of propensities will be unobscured. An excellent lifespan will be unobscured, and the stability of the Dharma will be unobscured.

“If you ask why, Subhūti, it is because those bodhisattva great beings of the past have not grasped physical forms, and they have not grasped feelings, perceptions, formative predispositions, or consciousness. They have not grasped the sense fields, sensory elements, or links of dependent origination. They have not grasped any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They have not grasped [any of the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They have not grasped [any of the goals], up to and including all-aspect omniscience. If you ask why, it is because those physical forms that have not been grasped are not physical forms. Those feelings, perceptions, formative predispositions, and consciousness that have not been grasped are not consciousness [and so forth]. Those sense fields, sensory elements, and links of dependent origination that have not been grasped are not the links of dependent origination [and so forth]. All the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment that have not been grasped are not the factors conducive to enlightenment [and so forth]. [All the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, that have not been grasped are not the qualities of the buddhas [and so forth]. [All the goals], up to and including all-aspect omniscience, that have not been grasped are not all-aspect omniscience [and so forth].”

When he explained this abiding nature of the bodhisattvas, two thousand bodhisattvas acquired acceptance that phenomena are nonarising.