Then the venerable Subhūti asked the Blessed One, “Venerable Lord, when one speaks of the conduct of a bodhisattva, of what is the expression bodhisattva conduct a designation?”

“Subhūti,” replied the Blessed One, “the expression bodhisattva conduct denotes conduct for the sake of enlightenment. That is why it is termed bodhisattva conduct.”

“Blessed Lord, in what conduct do bodhisattva great beings engage?”

The Blessed One replied, “They engage with the notion that physical forms are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty. They engage with the notion that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty. They engage with the notion that the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are empty. They engage with the notion that the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty. They engage with the notion that 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, the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of 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. They engage with the notion that [the goals], up to and including all-aspect omniscience, are empty. They engage with the notion that the refinement of the buddhafields, the maturation of beings, inspired speech, and the actualization of letters are empty. They engage with the notion that the introduction to letters and the introduction to the absence of letters are empty. They engage with the notion that dhāraṇīs are empty, and they engage with the notion that conditioned elements and nonconditioned elements are empty, yet they do so without any idea whatsoever of a duality.

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner conduct themselves in enlightenment. Therefore one speaks of ‘the bodhisattva conduct.’ ”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, when one speaks of a buddha, what does the term buddha designate?”

“Subhūti,” replied the Blessed One, “it is genuine reality that is called buddha. Moreover, Subhūti, it is because they have attained that genuine reality that is consummate buddhahood that buddhas are so called. Buddhas are so called because they have realized genuine reality. Moreover, Subhūti, buddhas are so called because they have definitively attained consummate buddhahood with respect to all phenomena.”

Subhūti then asked, “Blessed Lord, when one speaks of ‘enlightenment,’ what does the term enlightenment designate?”

“Subhūti,” replied the Blessed One, “enlightenment designates emptiness. It designates the real nature. It designates the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, maturity with respect to all phenomena, and the very limit of reality. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is the real nature, the unmistaken real nature, the one and only real nature, and it is unalterable. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is a mere name or sign. Moreover, Subhūti, genuine reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the realization that all phenomena are merely names or signs. Moreover, Subhūti, indivisible reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the enlightenment of the lord buddhas. Moreover, Subhūti, enlightenment is so called because it is the consummate buddhahood that the lord buddhas have attained.”

“Blessed Lord, with regard to the roots of virtuous action of those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; practice 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; and who engage in [the goals], up to and including all-aspect omniscience, do they accumulate or do they decline? Do they decrease or do they increase? Do they arise or do they cease? Are they afflicted or are they purified?”

“Subhūti,” replied the Blessed One, “with regard to those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; practice 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 distinct qualities of the buddhas; and who engage in [the goals], up to and including all-aspect omniscience, nothing at all accumulates or declines, nothing decreases or increases, nothing arises or ceases, and nothing is defiled or purified. If you ask why, Subhūti, it is because, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified.”

“Blessed Lord, if, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified—in that case, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how will they acquire the perfection of generosity? How will they acquire the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom? How will they practice the emptiness of internal phenomena? How will they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How will they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path? How will they practice 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, or the dhāraṇī gateways? How will they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas? How will they practice the ten levels of the bodhisattvas? How will they transcend the levels of the śrāvakas and the pratyekabuddhas? How will they enter a bodhisattva’s full maturity?”

“Subhūti,” replied the Blessed One, “bodhisattva great beings do not have any idea of a duality. Subhūti, it is not with duality that bodhisattva great beings practice the perfection of generosity. It is not with duality that they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It is not with duality that they practice the emptiness of internal phenomena. It is not with duality that they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,. It is not with duality that they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. It is not with duality that they practice 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, or the dhāraṇī gateways. It is not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. It is not with duality that they practice [the goals], up to and including all-aspect omniscience.”

“Blessed Lord, if it is not with duality that they practice the perfection of generosity; practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; not with duality that they practice any of the aspects of emptiness; not with duality that they practice the thirty-seven factors conducive to enlightenment; not with duality that they practice 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, or the dhāraṇī gateways; not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas; and not with duality that they practice [the goals], up to and including all-aspect omniscience, in that case, how do the roots of virtuous action that those bodhisattva great beings possess increase manifold? Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, how do the roots of virtuous action increase manifold?”

“Subhūti,” replied the Blessed One, “those who practice in a dualistic manner do not grow the roots of virtuous action. If you ask why, Subhūti, all ordinary, simple persons depend on duality and they do not grow the roots of virtuous action. Bodhisattva great beings do not practice in a dualistic manner. Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, their roots of virtuous action do increase. They will not be debased by any roots of nonvirtuous action that the world with its gods, humans, and asuras may have. Consequently, they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and neither will they be captivated by other nonvirtuous attributes. If those who are captivated by such phenomena were to practice the perfection of generosity, their roots of virtuous action would not increase manifold. If they were to practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, their roots of virtuous action would not increase manifold. If they were to practice the emptiness of internal phenomena and if they were to practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, their roots of virtuous action would not increase manifold. If they were to practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path, their roots of virtuous action would not increase manifold. If they were to practice 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, or the dhāraṇī gateways, their roots of virtuous action would not increase manifold. If they were to practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas, their roots of virtuous action would not increase manifold. If they were to practice [the goals], up to and including all-aspect omniscience, their roots of virtuous action would not increase manifold. Bodhisattva great beings cannot be debased in that manner. Subhūti, so it is that they should practice the perfection of wisdom.”

“Blessed Lord, should bodhisattva great beings practice the perfection of wisdom for the sake of the roots of virtuous action?”

“No, Subhūti!” replied the Blessed One. “Bodhisattva great beings do not practice the perfection of wisdom for the sake of the roots of virtuous action. Nor indeed do they practice the perfection of wisdom for the sake of the roots of nonvirtuous action. Yet, bodhisattva great beings cannot attain all-aspect omniscience without having revered the lord buddhas, without having perfected the roots of virtuous action, or without having been accepted by spiritual mentors.”

“Blessed Lord, how do bodhisattva great beings who have revered the lord buddhas, who have been favored by the roots of virtuous action, and who have been accepted by spiritual mentors attain all-aspect omniscience?”

“In this regard, Subhūti,” replied the Blessed One, “commencing from the time when they first begin to set their mind on enlightenment, bodhisattva great beings revere the lord buddhas and acquire all the teachings that they have imparted, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. Having acquired these, they have also investigated them verbally, examined them intensively through their mental faculties, and comprehended them through their view. They have mastered the dhāraṇīs, and having mastered the dhāraṇīs, they have developed exact knowledge. Those who have developed exact knowledge, having passed away and transmigrated from this life, will never squander those attributes until they have attained all-aspect omniscience. If they develop the roots of virtuous action in the presence of those lord buddhas and they are favored with those roots of virtuous action, they will never be reborn in the lower realms or among beings who have no leisure [to practice the Dharma]. Through these roots of virtuous action, they will acquire a pure physical body, and through these physical bodies they will also refine the buddhafields. They will bring beings to maturity. Even after being favored by those roots of virtuous action, they will never be without spiritual mentors, including the lord buddhas, bodhisattva great beings, and the excellent teachers of those who follow the vehicles of the śrāvakas and the pratyekabuddhas. So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should revere the lord buddhas, they should develop the roots of virtuous action, and they should attend upon spiritual mentors.”