Then Śakra, mighty lord of the gods [of Trayas­triṃśa], and as many gods of the Catur­mahā­rāja­kāyika realm as there are throughout the world systems of the great trichiliocosm, all congregated there, in that same assembly, along with their divine princes—ten million, one hundred billion, many hundred thousands in number. The divine princes of the Yāma realm, the divine princes of the Tuṣita realm, the divine princes of the Nirmāṇa­rata realm, and the divine princes of the Para­nirmita­vaśa­vartin realm throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, as did all the gods presiding over the twelve Brahmā realms, as many as there are in the world systems of the great trichiliocosm, along with the [lesser gods of] the Brahmā realms—ten million, one hundred billion, many hundred thousands in number. All the gods presiding over the Pure Abodes, as many as there are throughout the world systems of the great trichiliocosm also congregated there, in that same assembly, along with the [lesser] gods of the Pure Abodes—ten million, one hundred billion, many hundred thousands in number. Yet the radiance of their bodies, originating through the ripening of the past actions of the gods of the Catur­mahā­rāja­kāyika realm, and similarly, the radiance of their bodies originating through the ripening of the past actions of the gods of the Trayas­triṃśa, Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms, and likewise that of the [other] gods, from those of the Brahmākāyika realm up to the Pure Abodes, did not approach even one hundredth part of the natural radiance of the Tathā­gata. They did not approach even a thousandth part of it. They did not approach one hundred thousandth part, nor one thousand billionth part of it. Nor did they approach it in any number, fraction, synonym, comparison, or quality. The effulgence of the Tathā­gata’s body was manifestly supreme alongside those radiances. It was manifestly perfect, supreme, abundant, unsurpassed, and unexcelled. Just as a burning tree stump neither shines, nor gleams, nor sparkles alongside the gold of the Jambu River, so the radiance of all the gods, originating through the ripening of their past actions, neither shone, nor gleamed, nor sparkled alongside the natural effulgence of the Tathā­gata’s body. Indeed, alongside those radiances, the natural effulgence of the Tathā­gata’s body was best. It was perfect, supreme, abundant, unsurpassed, and unexcelled.

Then Śakra, mighty lord of the gods, addressed the venerable Su­bhūti as follows: “Reverend Su­bhūti, we, as many gods as we are in these world systems of the great trichiliocosm, extending from the Catur­mahā­rāja­kāyika realm as far as the Pure Abodes, have congregated here, in this assembly, to hear the sacred doctrine in the presence of Venerable Su­bhūti. Inasmuch as we also wish to hear this very teaching on the transcendent perfection of wisdom, how should great bodhisattva beings train in the transcendent perfection of wisdom? What is the transcendent perfection of wisdom with which great bodhisattva beings are endowed? How should great bodhisattva beings train?”

The venerable Su­bhūti then replied to Śakra, mighty lord of the gods, “Kauśika, you should listen carefully and keep this in mind! Through the power of the buddhas, and through the blessings of the buddhas, I shall explain to you the transcendent perfection of wisdom with which great bodhisattva beings are endowed; as well as how they should train, and how they should practice the transcendent perfection of wisdom. Those divine princes who have not yet cultivated their thoughts in unsurpassed, genuinely perfect enlightenment should do so now! However, those who have already arrived at the maturity of the finality of existence will not be able to set their minds upon unsurpassed, genuinely perfect enlightenment. If you ask why, it is because they will have put an end to cyclic existence. However, if they do set their minds upon unsurpassed, genuinely perfect enlightenment, I will not impede their virtuous approach. Indeed, I will rejoice in it. They should nonetheless focus on the most distinguished doctrines among the most distinguished doctrines.

“Kauśika, in this regard, what, one might ask, is this transcendent perfection of wisdom? Kauśika, great bodhisattva beings who have cultivated the mind endowed with omniscience should be attentive to the notion that [physical forms] are impermanent. Similarly, they should be attentive to the notion that [physical forms] are imbued with suffering, without a self, prone to ill health, prone to pustules, prone to sharp pains, prone to harm, prone to decay, alien, disturbed, brittle, fearful, prone to contagion, empty, unreliable, and calamitous. However, they should do so without apprehending anything. Similarly, they should be attentive to the notions that feelings, perceptions, formative predispositions, and consciousness are impermanent, and so on, up to calamitous. Likewise they should be attentive to the notions that the eyes, the ears, the nose, the tongue, the body, and the mental faculty are impermanent, and they should also be attentive to the [other notions], up to and including the notion that these are calamitous. Similarly, they should be attentive to the notions that the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element are impermanent, and they should also be attentive to [the other notions], up to and including the notion that these are extremely calamitous. However, they should do so without apprehending anything.

“Similarly, they should be attentive to the notions that physical forms are calm and void. However, they should do so without apprehending anything. Similarly, they should be attentive to the notions that feelings, perceptions, formative predispositions, and consciousness are calm and void. However, they should do so without apprehending anything. Similarly, they should be attentive to the notions that the eyes, the ears, the nose, the tongue, the body, the mental faculty, and likewise, the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element are calm and void. However, they should do so without apprehending anything.

“Similarly, those [bodhisattvas] who have cultivated the mind endowed with omniscience should be attentive to the formative predispositions that are conditioned by fundamental ignorance. However, they should do so without apprehending anything. Thereafter, [through the unfolding of the links of dependent origination], they should be attentive to the origination of the entire great mass of suffering. However, they should do so without apprehending anything. Then, [through the reversal of dependent origination], they should be attentive to the cessation of the entire great mass of suffering. However, they should do so without apprehending anything.

“Moreover, Kauśika, those great bodhisattva beings who have cultivated the mind endowed with omniscience should meditate on the applications of mindfulness. However, they should do so without apprehending anything. In the same vein, they should meditate on [the other causal attributes], up to and including the noble eightfold path, and similarly on the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. However, they should do so without apprehending anything.”

“Moreover, Kauśika, those great bodhisattva beings who have cultivated the mind endowed with omniscience should practice the transcendent perfection of generosity. However, they should do so without apprehending anything. Similarly, they should practice the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and likewise the transcendent perfection of wisdom. However, they should do so without apprehending anything.

“Moreover, Kauśika, when great bodhisattva beings practice the transcendent perfection of wisdom, they purify, master, perfect, augment, and construe phenomena simply on the basis of phenomena. They discern that the concepts of ‘I’ and ‘mine’ are utterly non-existent. Thoughts of dedication, possessed by great bodhisattva beings, are not associated with the enlightened mind. The mind set on enlightenment is not associated with thoughts of dedication. Kauśika, thoughts of dedication are not discerned and are non-apprehensible in the mind that is set on enlightenment. The mind set on enlightenment is not discerned and is non-apprehensible in thoughts of dedication. Indeed, Kauśika, all the attributes of great bodhisattva beings should be correctly discerned in that manner, just as they are. This is the transcendent perfection of wisdom, which does not objectify anything.”

Then Śakra, mighty lord of the gods, said to the venerable Su­bhūti, “Reverend Su­bhūti, in what way are thoughts of dedication not associated with the mind set on enlightenment? In what way is the mind set on enlightenment not associated with thoughts of dedication? In what way are thoughts of dedication indiscernible and non-apprehensible in the mind that is set on enlightenment? In what way is the mind set on enlightenment indiscernible and non-apprehensible in thoughts of dedication?”

The venerable Su­bhūti then replied to Śakra, mighty lord of the gods, “Kauśika, thoughts of dedication are non-mind. The mind set on enlightenment is non-mind. Non-mind does not dedicate merits to non-mind. Nor does inconceivability dedicate merits to the inconceivable. If you ask why, it is because the nature of mind is itself non-mind, and inconceivability is non-mind. Kauśika, this is the transcendent perfection of wisdom with which great bodhisattva beings are endowed.”

Then the Blessed One positively encouraged the venerable Su­bhūti, saying, “It is so! It is so! Su­bhūti, you are teaching the transcendent perfection of wisdom to great bodhisattva beings and you are elating great bodhisattva beings!”

The venerable Su­bhūti then replied to the Blessed One, “Reverend Lord! I am grateful and thankful that the tathāgatas, arhats and genuinely perfect buddhas of the past, along with their disciples, delighted, induced, aroused, and incited the Tathā­gata, Arhat, and Genuinely Perfect Buddha, establishing him in the six transcendent perfections when he was formerly a bodhisattva. Consequently, the Reverend Lord, when he was formerly a bodhisattva, trained in the six transcendent perfections and attained manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. Reverend Lord! In that same way we too should cause great bodhisattva beings to delight in the six transcendent perfections. We should arouse them! We should incite them and establish them therein! We should cause them to delight in the six transcendent perfections. Delighted, induced, aroused, incited, and established by us in the six transcendent perfections, they in turn will attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”

The venerable Su­bhūti then said to Śakra, mighty lord of the gods, “Kauśika, you should listen carefully and keep this in mind! I will explain how great bodhisattva beings should abide in and how they should practice the transcendent perfection of wisdom. Kauśika, physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and the other aggregates]. The bodhisattvas are empty of the bodhisattvas. Kauśika, in this regard, the emptiness of physical forms is indivisible with this emptiness of the bodhisattvas and they cannot be bisected. Similarly, the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness are indivisible with this emptiness of the bodhisattvas and they cannot be bisected. Kauśika, great bodhisattva beings should train accordingly in the transcendent perfection of wisdom.

“Moreover, Kauśika, the eyes are empty of the eyes, and in the same vein, [the other sense organs], up to and including the mental faculty, are empty of the mental faculty [and so forth]. The bodhisattvas are empty of the bodhisattvas. Thus, the emptiness of the eyes and the emptiness of [the other sense organs], up to and including the mental faculty, are indivisible with this emptiness of the bodhisattvas and they cannot be bisected. In the same vein, as before, the earth element is empty of the earth element. Similarly the earth element, the fire element, the wind element, the space element, and the consciousness element are empty of the consciousness element [and the rest]. Thus the emptiness of the earth element and the emptiness [of the other elements], up to and including the consciousness element, are indivisible with this emptiness of the bodhisattvas and they cannot be bisected. Kauśika, great bodhisattva beings should train accordingly in the transcendent perfection of wisdom.

“Moreover, Kauśika, fundamental ignorance is empty of fundamental ignorance. Similarly, [the other links of dependent origination], up to and including aging and death, are empty of aging and death [and the rest]. Similarly, the cessation of fundamental ignorance is empty of the cessation of fundamental ignorance and the cessation of [the other links of dependent origination], up to and including aging and death, is empty of the cessation of aging and death [and the rest]. Thus, the emptiness of the cessation of fundamental ignorance, and the emptiness of the cessation [of the other links of dependent origination], up to and including aging and death, are indivisible with this emptiness of the bodhisattvas and they cannot be bisected. Kauśika, great bodhisattva beings should train accordingly in the transcendent perfection of wisdom.

“Similarly, in the same vein as before, this refrain should be applied also to the transcendent perfection of generosity, and it should also be applied to the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, this refrain should also be applied to [the eighteen aspects of emptiness], starting from the emptiness of internal phenomena and continuing up to the emptiness of the essential nature of non-entities. Similarly, this refrain should be applied to the [causal attributes], starting from the applications of mindfulness and continuing up to the noble eightfold path. Similarly, too, this refrain [should be applied to the fruitional attributes], starting from the ten powers of the tathāgatas and continuing up to the eighteen distinct qualities of the buddhas. Similarly, it should be applied to all the meditative stabilities and to all the dhāraṇī gateways. Similarly, it should also be applied to the vehicle of the śrāvakas. It should also be applied to the vehicle of the pratyekabuddhas, and, indeed, it should be applied to the vehicle of the bodhisattvas, and to the tathāgatas, arhats, genuinely perfect buddhas.

“Moreover, Kauśika, omniscience is empty of omniscience. The bodhisattvas are empty of the bodhisattvas. Thus, the emptiness of omniscience is indivisible with this emptiness of the bodhisattvas and they cannot be bisected. Kauśika, great bodhisattva beings should abide accordingly in the transcendent perfection of wisdom.”

Then Śakra, mighty lord of the gods, addressed the venerable Su­bhūti as follows: “Su­bhūti, in what way do great bodhisattva beings dwell in the transcendent perfection of wisdom?”

The venerable Su­bhūti replied to Śakra, mighty lord of the gods, “Kauśika, in this regard, great bodhisattva beings who practice the transcendent perfection of wisdom should not dwell on physical forms. Similarly, they should not dwell on feelings, perceptions, formative predispositions, and consciousness. Similarly, they should not dwell on the eyes, and they should not dwell on [the other sense organs], up to and including the mental faculty. They should not dwell on feelings conditioned by sensory contact that is visually compounded, and they should not dwell on [the other aspects of feeling], up to and including feelings conditioned by sensory contact that is mentally compounded. Similarly, they should not dwell on the earth element, and they should not dwell on [the other elements], up to and including the consciousness element. Similarly, they should not dwell on the applications of mindfulness, and they should not dwell on [the other causal and fruitional attributes], up to and including omniscience. Similarly, they should not dwell on the fruit of entering the stream, and they should not dwell on [the other fruits of spiritual attainment], up to and including arhatship. They should not dwell on the individual enlightenment [of the pratyekabuddhas], and they should not dwell [on the other levels of attainment], up to and including genuinely perfect enlightenment. So it is that they should not dwell on physical forms, and they should not dwell [on anything at all], up to and including genuinely perfect buddhahood.

“Moreover, Kauśika, they should not dwell on the notion that physical forms are permanent. They should not dwell on the notion that physical forms are impermanent. In the same vein, they should not dwell on the notion that physical forms are imbued with happiness. They should not dwell on the notion that physical forms are imbued with suffering. They should not dwell on the notion that physical forms are a self, nor should they dwell on the notion that these are not a self. They should not dwell on the notion that physical forms are empty, nor should they dwell on the notion that they are not empty. They should not dwell on the notion that physical forms are with signs, nor should they dwell on the notion that they are signless. They should not dwell on the notion that physical forms have aspirations, nor should they dwell on the notion that they are without aspirations. They should not dwell on the notion that physical forms are calm, nor should they dwell on the notion that they are not calm. They should not dwell on the notion that physical forms are void, nor should they dwell on the notion that they are not void. They should not dwell on the notion that physical forms are afflicted, nor should they dwell on the notion that they are purified. They should not dwell on the notion that physical forms arise. They should not dwell on the notion that physical forms cease. They should not dwell on the notion that physical forms are entities, nor should they dwell on the notion that they are not entities.

“Similarly, they should not dwell on the notions that feelings, perceptions, formative predispositions, and consciousness are permanent, nor should they dwell on the notions that they are impermanent. In the same vein, they should not dwell on [all those other notions], up to and including the notion that these [aggregates] are entities, or that they are non-entities.

“Similarly, they should not dwell on the notion that the fruit of entering the stream is well distinguished by conditioned phenomena, nor should they dwell on the notion that this [fruit] is well distinguished by unconditioned phenomena. Similarly, they should not dwell on the notions that the fruit of being tied to one further rebirth, the fruit of being no longer subject to rebirth, and the fruit of arhatship are well distinguished by conditioned phenomena, nor should they dwell on the notions that these [fruits] are well distinguished by unconditioned phenomena. Similarly, they should not dwell on the notions that the individual enlightenment [of the pratyekabuddhas] and unsurpassed, genuinely perfect enlightenment are well distinguished by conditioned phenomena, nor should they dwell on the notions that these are well distinguished by unconditioned phenomena.

“Moreover, Kauśika, they should not dwell on the notion that those who have entered the stream are worthy of gifts. Similarly, they should not dwell on the notions that those who are tied to one further rebirth, those who are no longer subject to rebirth, or those who are arhats, pratyekabuddhas, bodhisattvas, and tathāgatas are worthy of gifts. So it is, Kauśika. Great bodhisattva beings who practice the transcendent perfection of wisdom should not dwell in that manner.

“Moreover, Kauśika, great bodhisattva beings who practice the transcendent perfection of wisdom should not dwell on the first bodhisattva level. In the same vein, they should not dwell, in an apprehending manner, on [the other bodhisattva levels], up to and including the tenth level. If you ask why, it is because if they were to dwell thereon, they would vacillate.

“Moreover, they should not dwell on the notion that ‘I, having first begun to set my mind on enlightenment, should perfect the transcendent perfection of generosity.’ Similarly, they should not dwell on the notion that ‘I… should perfect the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom.’

“Similarly, they should not dwell, in an apprehending manner, on the notion that ‘I, having first begun to set my mind on enlightenment, should cultivate the applications of mindfulness.’ In the same vein, they should not dwell, in an apprehending manner, on the [other notions pertaining to the causal attributes], up to and including the notion that ‘I… should cultivate the noble eightfold path.’

“Similarly, they should not dwell, in an apprehending manner, on the notion that ‘I… should cultivate ten powers of the tathāgatas.’ They should not dwell, in an apprehending manner, on the [other notions pertaining to the fruitional attributes], up to and including the notion that ‘I… should cultivate the eighteen distinct qualities of the buddhas.’

“They should not dwell, in an apprehending manner, on the notion that ‘I should enter into the maturity of the bodhisattvas.’ They should not dwell, in an apprehending manner, on the notion that ‘I, as a great bodhisattva being, should subsequently reach the irreversible level.’ Similarly, they should not dwell, in an apprehending manner, on the notion that ‘I, as a great bodhisattva being, should perfect the five extrasensory powers of a bodhisattva.’

“They should not dwell, in an apprehending manner, on the notion that ‘I, as a great bodhisattva being, abiding in these five extrasensory powers of a bodhisattva, should proceed to the innumerable, countless buddhafields in order to pay homage to, make offerings to, venerate, and listen to the sacred doctrine in the presence of the lord buddhas,’ or that ‘I, as a great bodhisattva being, having indeed heard this sacred doctrine, should emanate similar fields to those fields of the buddhas.’ So it is that they should not dwell, in an apprehending manner, in the transcendent perfection of wisdom.

“Similarly, they should not even dwell on the notion that ‘I, having travelled through innumerable countless world systems, should venerate the tathāgatas, arhats, genuinely perfect buddhas with flowers, garlands, perfume, unguents, parasols, victory banners, and cotton robes, thousands of billions in number. I should esteem them, worship them, and make offerings to them.’ Nor should they dwell on the notion that ‘I, having travelled there, should establish innumerable, countless sentient beings in unsurpassed, genuinely perfect enlightenment.’

“Similarly, they should not dwell on the notion that, ‘I should cultivate the five eyes, which, you may ask, comprise the eye of flesh, the eye of divine clairvoyance, the eye of the sacred doctrine, the eye of wisdom, and the eye of the buddhas.’

“Similarly, they should not dwell on the notion that ‘I should persevere in whichever meditative stabilities are desired.’ They should not dwell on the notion that ‘I should attain all the dhāraṇī gateways.’ Similarly, they should not dwell on the notion that ‘I should attain the ten powers of the tathāgatas.’ Similarly, they should not dwell on the notion that ‘I should attain the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.’

“Similarly, they should not dwell on the notion that ‘I should attain the body of a superior man, endowed with the thirty-two major marks.’ They should not dwell, in an apprehending manner, on the notion that ‘I should attain a body endowed with the eighty minor marks.’

“Similarly, they should not dwell [on the status] of one who ranks among the eight kinds of realized individuals. That is to say, they should not dwell on the notion that ‘I am a follower on account of faith,’ or ‘I am a follower on account of the doctrine.’ They should not dwell, in an apprehending manner, on the notion that ‘As I maintain [the level of] one who has entered the stream, I will become one who will be reborn only seven more times.’ They should not dwell on the notion that ‘I will be reborn within an identical class of gods or humans over successive lives, or as one with only a single further intervening rebirth.’ They should not dwell on the notion that ‘I am an individual on a par with those whose series of lives has ended, and whose afflicted mental states have ended.’ They should not dwell on the notion that ‘I am one who has entered the stream, possessing the attributes of non-regression.’

“They should not dwell on the notion that ‘I, having entered this world for the last time as one tied to one more rebirth, will bring suffering to an end.’ They should not dwell on the notion that ‘I, as one who is no longer subject to rebirth, will attain final nirvāṇa in this life.’ They should not dwell on the notion that ‘I, being an arhat whose contaminants have ceased, am one who will not be reborn, and I will attain final nirvāṇa in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind.’

“They should not dwell on the notion that ‘I am a pratyekabuddha.’ They should not dwell on the notion that ‘I am a genuinely perfect buddha.” They should not dwell on the notion that ‘I should transcend the level of the śrāvakas and the level of the pratyekabuddhas, and abide on the levels of the bodhisattvas.’

“Similarly, they should not dwell on the gnosis which is the understanding of the aspects of the path. They should not, in an apprehending manner, dwell on the notion that ‘I, having attained manifestly perfect buddhahood with respect to all things and in all ways, should renounce all afflicted mental states and involuntary reincarnation through propensities.’ They should not dwell on the notion that ‘I, having attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment and become a tathāgata, arhat, genuinely perfect buddha, should turn the wheel of the sacred doctrine.’

“Similarly, they should not dwell, in an apprehending manner, on the notion that ‘I, having enacted the deeds of the buddhas, should bring innumerable, countless sentient beings to attain final nirvāṇa in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind.’

“Similarly, they should not dwell on the notion that ‘I, abiding utterly in the meditation of the four supports for miraculous ability when entering meditative stability, should be absorbed in such meditative stabilities that would enable me to remain for eons as numerous as the sands of the River Ganges.’ They should not dwell, in an apprehending manner, on the notion that ‘The limit of my lifespan is inestimable.’

“Similarly, they should not dwell, in an apprehending manner, on the notion that ‘I should possess the thirty-two major marks of a superior man, and consummate each of these marks of a superior man with one hundred merits.’ They should not dwell on the notion that ‘My buddhafield should equal in its extent the world systems, as many as the sands of the River Ganges, throughout the cardinal directions—east, south, west and north.’ They should not dwell on the notion ‘May the world systems of this, my great trichiliocosm, be fashioned of indestructible reality.’ They should not dwell, in an apprehending manner, on the notion ‘May the desire, hatred, and delusion of those sentient beings who have scented the fragrance of my Tree of Enlightenment be eliminated, and without cultivating the mindsets of the śrāvakas and pratyekabuddhas, may those sentient beings, by scenting that fragrance, exclusively ascertain unsurpassed, genuinely perfect enlightenment; may they experience such fragrances that give rise neither to physical ailments, nor to imbalances of wind.’

“They should not even dwell on the notion ‘In this, my buddhafield, may the term “physical forms” not exist; and similarly may the terms “feelings, perceptions, formative predispositions, and consciousness” not exist.’ They should not even dwell on the notion ‘[In this, my buddhafield], may the term “transcendent perfection of generosity” exist and similarly may the terms [indicative of the other transcendent perfections], starting from the transcendent perfection of ethical discipline up to and including the transcendent perfection of wisdom, exclusively exist.’

“Similarly, they should not even dwell on the notion ‘[In this, my buddhafield], may the term “applications of mindfulness” exist.’ Similarly, they should not dwell on the notion ‘[In this, my buddhafield], may the terms [indicative of the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, ever exist.’ They should not dwell on the notion ‘In this, my buddhafield, may the terms indicative of those who enter the stream never exist, and may the terms indicative of arhats and pratyekabuddhas never exist.’ They should not even dwell on the notion ‘[In this, my buddhafield], may the term “bodhisattva” and the term “buddha” exclusively exist.’ At this point the full refrain should be extensively applied, exactly as indicated [above], in the middle of this chapter.”

“If you ask why this is so, it is because once the tathāgatas, arhats, genuinely perfect buddhas have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, all things are unapprehended. Kauśika, great bodhisattva beings who practice the transcendent perfection of wisdom in that manner should not dwell on anything at all.”

Then the venerable Su­bhūti, knowing in his own mind the thoughts of the venerable Śāradvatī­putra, addressed the venerable Śāradvatī­putra as follows: “Venerable Śāradvatī­putra, on what do you think the tathāgatas, arhats, genuinely perfect buddhas dwell?”

The venerable Śāradvatī­putra replied to the venerable Su­bhūti as follows: “Venerable Su­bhūti, the tathāgatas do not dwell on anything at all. Even the mind of the tathāgatas, arhats, genuinely perfect buddhas does not dwell on anything at all. It does not dwell on physical forms. It does not dwell on feelings, perceptions, formative predispositions, and consciousness. It does not dwell on conditioned elements. It does not dwell on [the causal and fruitional attributes], from the applications of mindfulness up to and including the eighteen distinct qualities of the buddhas. It does not dwell on omniscience.”

The venerable Su­bhūti then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, just as the tathāgatas, arhats, genuinely perfect buddhas, the lords and teachers, neither dwell, nor do they not dwell, so great bodhisattva beings who practice the transcendent perfection of wisdom should dwell with respect to all things.”

Then there were some divine princes among the assembly who thought, “We can understand the words and speech of the yakṣas, the expressions of the yakṣas, the language of the yakṣas, and the meanings of the yakṣas when uttered by the yakṣas, and yet we do not understand these explanations, statements, teachings, interpretations, elucidations, instructions, and expressions of the transcendent perfection of wisdom, which the venerable Su­bhūti has just given.”

Then the venerable Su­bhūti, knowing in his own mind the thoughts of these divine princes, addressed them as follows: “Divine princes! Can you not understand the transcendent perfection of wisdom?”

They replied, “Indeed, Reverend Su­bhūti, we cannot understand the transcendent perfection of wisdom.”

Then the venerable Su­bhūti addressed these divine princes as follows: “O divine princes! Not a single syllable has been uttered or disclosed for you to hear. If you ask why, divine princes, it is because the transcendent perfection of wisdom does not consist of syllables, and there is no listener who would hear it. If you ask why, divine princes, it is because there are no syllables in the enlightenment of the tathāgatas, arhats, genuinely perfect buddhas. Divine princes! If, for example, the tathāgatas, arhats, genuinely perfect buddhas were to emanate a buddha and that [buddha] too were to conjure forth emanations—emanating an assembly of fully ordained monks, an assembly of fully ordained nuns, an assembly of laymen, and an assembly of laywomen—and if, having emanated these, he were to teach the sacred doctrine to these four assemblies, what do you think, divine princes, would any doctrine be revealed by any sentient being to those assemblies? Would any doctrine be heard or cognized by any sentient beings?”

“They would not, Reverend Su­bhūti!” they answered.

Su­bhūti then said, “Divine princes, it is so! All doctrines are like phantoms. They are not explained by anyone. They are not heard by any sentient being, and indeed they are not known by anyone at all.

“Divine princes, if, for example, one were to see in a dream a tathāgata, arhat, genuinely perfect buddha teaching the sacred doctrine, what do you think, divine princes, would anything be explained, heard, or cognized by anyone?”

“It would not, Reverend Su­bhūti!” they answered.

“Divine princes,” Su­bhūti continued, “it is so! All doctrines are like dreams. They are not explained, heard or cognized by anyone at all.

“Divine princes, if, for example, two people standing in the defile of a ravine were to praise the Buddha, and likewise praise the Dharma and the Saṅgha, and if two echoes were to reverberate from the sound of the words of those two people, what do you think, divine princes, would the first echo hear or cognize the second echo?”

“It would not, Reverend Su­bhūti!” they answered. The full refrain should be applied, exactly as before [in the case of phantoms and dreams].

“Divine princes, if, for example, an illusionist or the apprentice of an illusionist, standing at a major crossroads, were to conjure a tathāgata, arhat, genuinely perfect buddha, and this very phantom of the tathāgata were to teach the sacred doctrine to four phantom assemblies, what do you think, divine princes, would any doctrine be revealed by any sentient being? Indeed, would anything be heard or cognized by any sentient being?”

“It would not, Reverend Su­bhūti!” they answered. Here again, the same refrain should be applied, exactly as before.

Then these divine princes thought, “May this elder Su­bhūti elucidate this transcendent perfection of wisdom. May he explain the transcendent perfection of wisdom most profoundly! May he demonstrate it most subtly!”

The venerable Su­bhūti, discerning with his own mind the thoughts of these divine princes, then addressed them as follows: “Divine princes! Physical forms are neither profound nor subtle. Similarly, feelings, perceptions, formative predispositions, and consciousness are neither profound nor subtle. The essential nature of physical forms is neither profound nor subtle. Similarly, the essential natures of feelings, perceptions, formative predispositions, and consciousness are neither profound nor subtle.

“In the same vein, as before, the full refrain should also be applied to the eyes, exactly as indicated in the context of the psycho-physical aggregates, and it should also be applied to [to the other sense organs], up to and including the mental faculty. Similarly, it should be applied to visual consciousness, and it should also be applied to [the other modes of sensory consciousness], up to and including mental consciousness. Similarly, it should be applied to the transcendent perfection of generosity, and it should also be applied to the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, it should be applied to the emptiness of internal phenomena, and it should also be applied to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, it should be applied to the applications of mindfulness, and it should also be applied to [the other causal attributes], up to and including the noble eightfold path. It should be applied to the ten powers of the tathāgatas, and it should also be applied to [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, it should be applied to all the meditative stabilities, and also to all the dhāraṇī gateways. Similarly, omniscience is neither profound nor subtle. Similarly, the essential nature of omniscience is neither profound nor subtle.”

Then these divine princes thought, “In this teaching of the sacred doctrine, is there no imputation of physical forms? Is there no imputation of feelings, perceptions, formative predispositions, and consciousness? Is there no imputation of the transcendent perfection of generosity, and of the other transcendent perfections, up to and including the transcendent perfection of wisdom? Is there no imputation of the emptiness of internal phenomena, and is there no imputation of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities?

“In this sacred doctrine, is there no imputation of the applications of mindfulness, and is there no imputation of [the other causal attributes], up to and including the noble eightfold path? Is there no imputation of the ten powers of the tathāgatas, and is there no imputation of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?

“In this sacred doctrine, is there no imputation of entering the stream, and is there no imputation of the fruit of entering the stream? Indeed, is there no imputation of being tied to one more rebirth, of the fruit of being tied to one more rebirth, of being no longer subject to rebirth, of the fruit of being no longer subject to rebirth, of arhatship, of the fruit of arhatship, of [the status of] a pratyekabuddha, of the individual enlightenment [of a pratyekabuddha], of a bodhisattva, of the bodhisattva levels, of genuinely perfect enlightenment, and of the genuinely perfect buddhas? Is there no imputation of syllables?”

Then the venerable Su­bhūti addressed these divine princes, as follows: “O divine princes! It is so! It is just as you have spoken [in your thoughts]! Divine princes! The enlightenment of the tathāgatas, arhats, genuinely perfect buddhas is inexpressible and it cannot be explained. It is neither known nor cognized by anyone. Divine princes! So it is that those who seek to abide in the fruit of entering the stream, or who seek to actualize the fruit of entering the stream, cannot abide in it or actualize it without relying on this tolerance or receptivity. Similarly, those who seek to abide in arhatship, or who seek to actualize arhatship, and likewise those who seek to abide in individual enlightenment, or who seek to actualize individual enlightenment, and likewise those who seek to abide in genuinely perfect enlightenment, or who seek to actualize genuinely perfect enlightenment, cannot abide in it or actualize [these fruits] without relying on this tolerance or receptivity. In this way, divine princes, great bodhisattva beings, from the time when they first begin to set their mind on enlightenment, should abide in the transcendent perfection of wisdom because it cannot be heard and it cannot be expressed.”