Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, what is the sameness of the bodhisattva great beings—the sameness in which bodhisattva great beings should train?”

“Subhūti,” replied the Blessed One, “the emptiness of internal phenomena constitutes the sameness of bodhisattva great beings. The emptiness of external phenomena constitutes the sameness of bodhisattva great beings. The emptiness of external and internal phenomena constitutes the sameness of bodhisattva great beings. Subhūti, [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, constitute the sameness of bodhisattva great beings. Physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. The sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. The perfections, all the aspects of emptiness, and the factors conducive to enlightenment are empty of the factors conducive to enlightenment [and so forth]. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, and the serial steps of meditative absorption are empty of the serial steps of meditative absorption [and so forth]. Emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of eighteen distinct qualities of the buddhas [and so forth]. [The goals], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth]. All these, Subhūti, constitute the sameness of bodhisattva great beings. Abiding in it, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.”

“Blessed Lord, when bodhisattva great beings undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience? When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience? When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience? When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience? When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order 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 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, and the eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease and in order that they may not arise, do they train in all-aspect omniscience?”

“No, Subhūti!” replied the Blessed One. “The elder Subhūti has asked, ‘When they undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience? When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience? When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience? When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience? When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order 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 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, and the eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?’ That is not the case!

“Subhūti, do you think that the real nature of physical forms; the real nature of feelings, perceptions, formative predispositions, and consciousness; the real nature of the sense fields, the sensory elements, and the links of dependent origination; the real nature of the perfections; the real nature of all the aspects of emptiness; the real nature of the thirty-seven factors conducive to enlightenment; the real nature of the truths of the noble ones; the real nature of the meditative concentrations, the immeasurable attitudes, and the formless absorptions; the real nature of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness; the real nature of the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; the real nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and the real nature of [the goals], up to and including all-aspect omniscience, can be terminated, abandoned, or arise or cease?”

“No, Blessed Lord! No, Sugata!”

“Subhūti,” continued the Blessed One, “those bodhisattva great beings who train accordingly train in the real nature, and they do train in all-aspect omniscience. Subhūti, those bodhisattva great beings who train accordingly train in six perfections, and they do train in all-aspect omniscience. They train in all the aspects of emptiness, they train in the four applications of mindfulness, and they train in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They train in the truths of the noble ones. They train in the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They train in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. They train in the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They train in [the goals], up to and including all-aspect omniscience.

“Subhūti, bodhisattva great beings who train accordingly will attain the perfection of all trainings. Subhūti, bodhisattva great beings who train accordingly cannot succumb to Māra, or to the gods within the realm of Māra. Subhūti, bodhisattva great beings who train accordingly will swiftly attain the level at which progress has become irreversible. Subhūti, bodhisattva great beings who train accordingly will experience the perceptual range of their respective tathāgatas. Subhūti, bodhisattva great beings who train accordingly train in the protective Dharma. Subhūti, bodhisattva great beings who train accordingly train in great loving kindness and great compassion. Subhūti, bodhisattva great beings who train accordingly train in order to refine the buddhafields. Subhūti, bodhisattva great beings who train accordingly train in order to bring beings to maturity.

“Subhūti, bodhisattva great beings who train accordingly train in order to turn the wheel of the Dharma in three times and twelve ways. Subhūti, bodhisattva great beings who train accordingly train in order to bring all beings to maturity. Subhūti, bodhisattva great beings who train accordingly train in order to ensure that the lineage of the tathāgatas will not be interrupted. Subhūti, bodhisattva great beings who train accordingly train in order to open the portals of immortality. Subhūti, bodhisattva great beings who train accordingly train in order to reveal the unconditioned elements.

“Subhūti, inferior beings cannot undertake this training, but bodhisattva great beings who would undertake training do train in it, wishing to extricate all beings from cyclic existence. Subhūti, bodhisattva great beings who train accordingly will not be born among the denizens of the hells. They will not be born in the animal realm, or in the world of Yama. They will not be born in frontier regions or precipitous gorges. They will not be born among refuse scavengers, or among outcastes. They will not be blind, hunchbacked, crippled, or mutilated. They will not be deaf. They will not be armless. They will not be without the sense faculties. Their sense faculties will be intact. Their sense faculties will not be deficient. They will not kill living creatures. They will not steal. They will not commit sexual misconduct. They will not tell lies. They will not slander, or indulge in verbal abuse or irresponsible chatter. They will not have thoughts of covetousness or malice. They will not resort to mistaken views. They will not sustain themselves through wrong livelihood. They will not acquire anything that is inauthentic. They will not resort to degenerate morality. They will not acquire degenerate morality. Subhūti, bodhisattva great beings who train accordingly will not be born among the long-lived gods.

“If you ask why, they are endowed with skill in means, so that such bodhisattva great beings possess the skill in means through which they will not be born among the long-lived gods. If you ask why, it is because skill in means is revealed in this very perfection of wisdom. Bodhisattva great beings who possess skill in means will also become absorbed in the meditative concentrations. They will also become absorbed in the immeasurable attitudes. They will also become absorbed in the formless absorptions, but they will not take rebirth [in the realms of form and formlessness] due to the influences of these meditative concentrations, immeasurable attitudes, and formless absorptions.

“Subhūti, bodhisattva great beings who train accordingly will purify the stains of directing their minds to the level of the śrāvakas and the level of the pratyekabuddhas, and so they will acquire refinement of the powers associated with all the attributes of the buddhas.”

“Blessed Lord, inasmuch as all phenomena are naturally pure, what are the attributes of the bodhisattva great beings through which this refinement is acquired?”

“It is so, Subhūti! It is so,” replied the Blessed One. “It is just as you have said. Subhūti, all phenomena are naturally pure. Subhūti, inasmuch as all phenomena are naturally pure, when bodhisattva great beings practice the perfection of wisdom, it is their absence of discouragement and absence of intimidation, Subhūti, that constitutes the perfection of wisdom. Since all simple, ordinary people do not know and do not discern this reality, for the sake of these beings, bodhisattva great beings practice the perfection of generosity, and they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They practice the emptiness of internal phenomena, and they practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They practice the applications of mindfulness, and they practice the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. They practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They practice the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. They practice the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They practice the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They practice [the goals], up to and including all-aspect omniscience.

“Subhūti, bodhisattva great beings who practice accordingly acquire the powers and fearlessnesses [of the buddhas] with respect to all phenomena, and they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas. Subhūti, bodhisattva great beings who practice accordingly will transcend the thoughts, activities, and distractions of all beings.

“Subhūti, just as there are few places on earth where the pure gold of the Jambu River is found, in the same way, Subhūti, those beings who have undertaken this training of the perfection of wisdom are few in number. Those beings who become established in the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous.

“Subhūti, just as there are few beings who have undertaken and maintained actions commensurate with an imperial monarch, while those beings who have undertaken and maintained actions commensurate with a regional king are much more numerous, in the same way, Subhūti, those beings who have entered upon this path that leads to all-aspect omniscience are few in number, whereas the beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous.

“Subhūti, bodhisattva great beings who are earnestly intent on the real nature are far fewer than those bodhisattva great beings who have set out for unsurpassed, complete enlightenment. Even more numerous than them are those beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas.

“Subhūti, those who master the reversible levels are much more numerous than the noble children who follow the vehicle of the bodhisattvas and who practice, without hesitation, this profound perfection of wisdom and master the level at which progress has become irreversible. Therefore, Subhūti, bodhisattva great beings who wish to attain the level at which progress has become irreversible and who wish to enter into the level at which progress has become irreversible should train in this profound perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings practice this profound perfection of wisdom, thoughts associated with miserliness do not arise. Thoughts associated with degenerate morality do not arise. Thoughts associated with indolence do not arise. Thoughts associated with distraction do not arise. Thoughts associated with stupidity do not arise. Thoughts associated with desire do not arise. Thoughts associated with hatred do not arise. Thoughts associated with delusion do not arise. Thoughts associated with obstinacy do not arise.

“Thoughts associated with physical forms do not arise. Thoughts associated with feelings, perceptions, formative predispositions, and consciousness do not arise. Thoughts associated with the sense fields, the sensory elements, and the links of dependent origination do not arise. Thoughts associated with the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment do not arise. Thoughts associated 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 do not arise. Thoughts associated with the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas do not arise. Thoughts associated with [the goals], up to and including all-aspect omniscience, do not arise. If you ask why, Subhūti, it is because when bodhisattva great beings practice this profound perfection of wisdom, they do not apprehend anything at all. Since they are without apprehending, they do not set their minds on anything at all. So it is, Subhūti, that bodhisattva great beings who have trained in this profound perfection of wisdom will have acquired all the perfections. They will have procured all the perfections. They will have acted in harmony with all the perfections. If you ask why, Subhūti, it is because all the perfections are subsumed in this profound perfection of wisdom.

“Subhūti, just as sixty-two sorts of view are subsumed within the view of mundane constructs, in the same way, Subhūti, all the perfections are subsumed in this profound perfection of wisdom. Subhūti, just as when the faculty of the life force has ceased at the time of a person’s death, all the sense faculties will cease, in the same way, Subhūti, all the other five perfections are subsumed by those who practice this profound perfection of wisdom. Therefore, Subhūti, bodhisattva great beings who wish to transcend all the perfections should train in this profound perfection of wisdom.

“Subhūti, bodhisattva great beings who train in this profound perfection of wisdom train in that which is exalted among all beings, Subhūti, do you think that the beings inhabiting this world system of the great trichiliocosm are many?”

“Blessed Lord, they are many! Sugata, they are many! Blessed Lord, if the beings of Jambudvīpa are indeed many, what need one say about the beings in this world system of the great trichiliocosm!”

“Subhūti,” continued the Blessed One, “if all the beings in this world system of the great trichiliocosm, as many as there are, throughout time had acquired a human body, and all of them had then attained consummate buddhahood in unsurpassed, complete enlightenment, and if there were a [single] bodhisattva great being who had honored each one of all those tathāgatas with robes, alms, bedding, medicines for the treatment of ailments, and many [other] resources for the duration of their lives, without interruption, Subhūti, do you think that the merit of that bodhisattva great being would, on that basis, increase more greatly?”

“Blessed Lord, it would be great! Sugata, it would be great!”

“Subhūti,” continued the Blessed One, “when a noble son or noble daughter takes up, upholds, recites, masters, and focuses attention correctly on this profound perfection of wisdom, and is earnestly intent on the real nature, his or her merit would increase much more than these [aforementioned merits]. If you ask why, Subhūti, it is because the perfection of wisdom that bodhisattva great beings have will be of great benefit—it will bring about the attainment of unsurpassed, complete enlightenment.

“Therefore, Subhūti, bodhisattva great beings who wish to become unsurpassed among all beings, who wish to become a protector to all those beings who are unprotected, who wish to become a refuge to those who are without a refuge, who wish to become a sanctuary for those who are without sanctuary, who wish to become an eye for the blind, who wish to become a lamp for those immersed in darkness, who wish to attain completely awakened buddhahood, who wish to comprehend the perceptual range of the buddhas, who wish to frolic through the emanational play of the buddhas, who wish to roar the lion’s roar of the buddhas, who wish to beat the great drum of the buddhas, who wish to blow the conch of the buddhas, who wish to enunciate the sermons of the buddhas—all of these should train in this profound perfection of wisdom. Subhūti, among those attainments of excellence, there is nothing at all that bodhisattva great beings who train in the perfection of wisdom will not attain.”

Subhūti then asked, “Blessed Lord, will they also attain the excellence of the śrāvakas? Will they also attain the excellence of the pratyekabuddhas?”

“Subhūti,” replied the Blessed One, “they will indeed attain the excellence of the śrāvakas and they will also attain the excellence of the pratyekabuddhas, but they should not dwell in those [two modes of excellence]. They should not remain fixed in them. They should perceive them with knowledge and [genuine] view. That is to say, they should transcend them, and enter a bodhisattva’s full maturity.

“Subhūti, bodhisattva great beings who train in this manner will approach all-aspect omniscience. They will attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, bodhisattva great beings who train in this manner become worthy recipients of the donations in the world, with its gods, humans, and asuras. Subhūti, bodhisattva great beings who train in this manner outshine all other worthy recipients of worldly donations apart from them—śrāvakas and pratyekabuddhas—and they will approach all-aspect omniscience. Subhūti, bodhisattva great beings who train in this manner do not forsake the perfection of wisdom, and they practice the perfection of wisdom. That is to say, they are not bereft of the perfection of wisdom.

“Subhūti, one should know that the bodhisattva great beings who practice this profound perfection of wisdom in this manner possess the attribute of not degenerating from all-aspect omniscience. They give the levels of the śrāvakas and pratyekabuddhas a wide berth, and approach unsurpassed, complete enlightenment.

“If indeed they were to think, ‘This is the perfection of wisdom! The perfection of wisdom is present here! Through this perfection of wisdom I will attain all-aspect omniscience!’ when they know in that way, they do not practice the perfection of wisdom. If, on the other hand, they do not know, ‘This is the perfection of wisdom! The perfection of wisdom is present here!’ in that case they neither know nor perceive anyone who possesses the perfection of wisdom, anything that would bring about the perfection of wisdom, or anyone who would be emancipated through the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment. And if they then think, ‘Since the realm of phenomena, the real nature, and the very limit of reality are fixed states, they are not the perfection of wisdom! The perfection of wisdom is not contained in it! There is nothing at all that will be emancipated through this perfection of wisdom!’ then indeed, Subhūti, those bodhisattva great beings who practice accordingly do practice the perfection of wisdom.”