Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! Where did those great bodhisattva beings who aspire to this profound transcendent perfection of wisdom pass away before coming into this [world]? For how long have they embarked on unsurpassed, genuinely perfect enlightenment? How many tathāgatas have they honored? How long have they practiced the transcendent perfection of generosity, and similarly, how long have they practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom? Do they genuinely and methodically aspire to this profound transcendent perfection of wisdom?”

The Blessed One replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra! Those great bodhisattva beings have come into this [world] having honored innumerable, countless, and limitless tathāgatas, arhats, genuinely perfect buddhas in the world systems of the ten directions, numerous as the sands of the River Ganges. They have [subsequently] been reborn and are now present in this world. Śāradvatī­putra, those great bodhisattva beings have embarked on unsurpassed, genuinely perfect enlightenment for immeasurable, countless, and limitless hundred billion trillion eons. From the time when they first begun to set their mind on enlightenment onwards, they have practiced the transcendent perfection of generosity and then come [here]; in the same way they have practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom, and then come here. Śāradvatī­putra, from that time onwards they have honored countless, limitless tathāgatas, arhats, genuinely perfect buddhas, and then come here [into this world]. Śāradvatī­putra, when those great bodhisattva beings see or hear the transcendent perfection of wisdom they will think, ‘I have seen the Teacher.’ Śāradvatī­putra, those great bodhisattva beings will realize this transcendent perfection of wisdom in a signless, non-dual, and non-focussing manner, genuinely and methodically.”

Thereupon, the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Is the transcendent perfection of wisdom then disclosed to listeners and viewers?”

The Blessed One replied, “It is not, Su­bhūti! If you ask why, Su­bhūti, the transcendent perfection of wisdom has no listeners or viewers. Su­bhūti, the transcendent perfection of wisdom is neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the transcendent perfection of meditative concentration is neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the emptiness of internal phenomena is neither heard nor seen, owing to the inanimate nature of phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the applications of mindfulness are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, [the other causal attributes], up to and including the noble eightfold path, are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are neither heard nor seen, owing to the nature of phenomena being inanimate. Su­bhūti, even enlightenment and the buddhas are neither heard nor seen, owing to the nature of phenomena being inanimate.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound and it is hard to aspire to it.”

The Blessed One replied, “Su­bhūti, it is so! It is just as you have spoken. Su­bhūti, this transcendent perfection of wisdom is profound. If you ask why, Su­bhūti, it is because physical forms are neither fettered nor liberated. Similarly Su­bhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, it is because the natural expression of physical forms, though without entity, is still physical forms. Similarly, Su­bhūti, the natural expression of feelings, perceptions, formative predispositions, and consciousness, though without entity, is still consciousness [and the other aggregates].

“Su­bhūti, the transcendent perfection of generosity, too, is neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of the transcendent perfection of generosity, though without entity, is still the transcendent perfection of generosity. Similarly, Su­bhūti, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom are neither fettered nor liberated. If you ask why, it is because the natural expression of [those transcendent perfections], up to and including the transcendent perfection of wisdom, though without entity, is still the transcendent perfection of wisdom [and the rest].

“Su­bhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of the emptiness of internal phenomena, though without entity, is still the emptiness of internal phenomena. In the same vein, Su­bhūti, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are also neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of the emptiness of the essential nature of non-entities [and the rest], though without entity, is still the emptiness of the essential nature of non-entities [and the rest].

“Su­bhūti, the four applications of mindfulness are neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of the four applications of mindfulness, though without entity, is still the four applications of mindfulness. In the same vein, Su­bhūti, [the other causal attributes], up to and including the noble eightfold path; [the fruitional attributes], up to and including the ten powers of the tathāgatas and the eighteen distinct qualities of the buddhas; [and the attainments], up to and including the understanding of all phenomena, the understanding of the aspects of the path, and omniscience are all neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of omniscience and the other [attributes and attainments], though without entity, is still omniscience [and the rest].

“Moreover, Su­bhūti, the past limits of physical forms are neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of the past limits of physical forms, though without entity, is still physical form. Similarly, Su­bhūti, the past limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Su­bhūti, it is because the natural expression of their past limits, though without entity, is still consciousness [and the rest]. In the same vein, the past limits [of all other attributes and attainments], up to and including omniscience, are neither fettered nor liberated because the natural expression of their past limits, though without entity, is still omniscience [and the rest].

“Moreover, Su­bhūti, physical forms are neither fettered by nor liberated from their past limits. If you ask why, Su­bhūti, it is because the natural expression of their past limits, though without entity, is still physical form. Similarly, Su­bhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their past limits. If you ask why, Su­bhūti, it is because the natural expression of their past limits, though without entity, is still consciousness [and the other aggregates]. In the same vein, Su­bhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their past limits, If you ask why, Su­bhūti, it is because the natural expression of their past limits, though without entity, is still omniscience [and the rest].

“Su­bhūti, physical forms are neither fettered by nor liberated from their future limits. If you ask why, Su­bhūti, it is because the natural expression of their future limits, though without entity, is still physical form. Similarly, Su­bhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their future limits. If you ask why, Su­bhūti, it is because the natural expression of their future limits, though without entity, is still consciousness [and the other aggregates]. In the same vein, Su­bhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their future limits. If you ask why, Su­bhūti, it is because the natural expression of their future limits, though without entity, is still omniscience [and the rest].

“Su­bhūti, physical forms are neither fettered by nor liberated from their present circumstances. If you ask why, Su­bhūti, it is because the natural expression of their present circumstances, though without entity, is still physical form. Similarly, Su­bhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their present circumstances. If you ask why, Su­bhūti, it is because the natural expression of their present circumstances, though without entity, is still consciousness [and the other aggregates]. In the same vein, Su­bhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their present circumstances. If you ask why, Su­bhūti, it is because the natural expression of their present circumstances, though without entity, is still omniscience [and the rest].”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! For those who do not persevere, who have not planted the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of demonic forces, and who are indolent, feeble in perseverance, forgetful, and who practice without alertness, it is difficult to aspire toward this transcendent perfection of wisdom.”

The Blessed One replied, “It is so, Su­bhūti! It is just as you have said. Su­bhūti, it is difficult for those who do not persevere, and so on, and who practice without alertness to aspire toward this transcendent perfection of wisdom.

“Su­bhūti, the purity of physical forms is identical to the purity of the fruit. Similarly, the purity of feelings, perceptions, formative predispositions, and consciousness is identical to it. In the same vein, the purity of [all other attributes], up to and including enlightenment, is identical to the purity of the fruit.

“Moreover, Su­bhūti, the purity of physical forms is the purity of the transcendent perfection of wisdom. The purity of the transcendent perfection of wisdom is the purity of physical forms. So it is that the purity of physical forms and the purity of the transcendent perfection of wisdom are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed. In the same vein, the purity of physical forms is the purity [of all other attributes], up to and including omniscience. The purity [of all other attributes and attainments], up to and including omniscience, is the purity of physical forms. So it is that the purity of physical forms and the purity of omniscience are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover, Su­bhūti, the purity of non-duality, the purity of physical forms, and the purity of [all other attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover, Su­bhūti, physical forms are pure and, similarly, feelings, perceptions, formative predispositions, and consciousness are pure, owing to the purity of sentient beings, living organisms, living creatures, and so forth, up to knowers and viewers. In the same vein, omniscience is pure, owing to the purity of knowers, viewers, and so forth. So it is that the purity of knowers and viewers, and this purity of omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover, Su­bhūti, physical forms are pure, and, similarly, feelings, perceptions, formative predispositions, and consciousness are pure, owing to the purity of desire, hatred, and delusion. In the same vein, [all attributes and attainments], up to and including omniscience, are pure. So it is that the purity of desire, hatred, and delusion; the purity of physical forms, feelings, perceptions, formative predispositions, and consciousness; and the purity of [all attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover, Su­bhūti, formative predispositions are pure, owing to the purity of fundamental ignorance. Consciousness is pure, owing to the purity of formative predispositions. Name and form are pure, owing to the purity of consciousness. The six sense fields are pure, owing to the purity of name and form. Sensory contact is pure, owing to the purity of the six sense fields. Sensation is pure, owing to the purity of sensory contact. Craving is pure, owing to the purity of sensation. Grasping is pure, owing to the purity of craving. The rebirth process is pure, owing to the purity of grasping. Birth is pure, owing to the purity of the rebirth process. Aging and death, along with sorrow, lamentation, suffering, discomfort, and agitation are pure, owing to the purity of birth.

“The transcendent perfection of wisdom is pure, owing to the purity of aging and death, along with sorrow, lamentation, suffering, discomfort, and agitation. The transcendent perfection of meditative concentration is pure, owing to the purity of the transcendent perfection of wisdom. The transcendent perfection of perseverance is pure, owing to the purity of the transcendent perfection of meditative concentration. The transcendent perfection of tolerance is pure, owing to the purity of the transcendent perfection of perseverance. The transcendent perfection of ethical discipline is pure, owing to the purity of the transcendent perfection of tolerance. The transcendent perfection of generosity is pure, owing to the purity of the transcendent perfection of ethical discipline.

“The emptiness of internal phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are pure, owing to the purity of the transcendent perfection of generosity. The applications of mindfulness are pure, owing to the purity of the emptiness of the essential nature of non-entities [and the rest]. [All other attributes], up to and including the understanding of all phenomena, are pure, owing to the purity of the applications of mindfulness [and so forth]. The understanding of the aspects of the path is pure, owing to the purity of the understanding of all phenomena. Omniscience is pure, owing to the purity of the understanding of the aspects of the path. So it is that the understanding of all phenomena, the understanding of the aspects of the path, and omniscience are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover, Su­bhūti, physical forms are pure, owing to the purity of the transcendent perfection of wisdom. In the same vein, [all other attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of wisdom. So it is that the purity of the transcendent perfection of wisdom and the purity of [all other attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“In the same vein as before, physical forms are pure, and [all other phenomena, attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of meditative concentration. Similarly, physical forms are pure, and [all other attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of perseverance. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of tolerance. In the same vein, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of ethical discipline. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of generosity.

“Moreover, Su­bhūti, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the emptiness of internal phenomena, and in the same vein as before, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the applications of mindfulness. In the same vein, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of [the other causal attributes], up to and including the [noble eightfold] path. In the same vein as before, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. So it is that the purity [of all these attributes], up to and including the eighteen distinct qualities of the buddhas, and the purity of physical forms, and the purity of omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

The same refrain may also be applied in the case of each of the [aforementioned] terms, [from physical forms to omniscience]. In other words, when presented more extensively, the same refrain may also be extrapolated from each of those terms and appended consecutively.

“Moreover, Su­bhūti, unconditioned phenomena are pure, owing to the purity of conditioned phenomena. Conditioned phenomena are pure, owing to the purity of unconditioned phenomena. So it is that the purity of conditioned phenomena and the purity of unconditioned phenomena are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.

“Moreover Su­bhūti, the future and the present are pure, owing to the purity of the past. The past and the present are pure, owing to the purity of the future. The past and the future are pure, owing to the purity of the present. So it is that the purity of the past, the purity of the future, and the purity of the present are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.”

Thereupon the venerable Śāradvatī­putra said to the Blessed One, “Reverend Lord! This purity of phenomena is profound.”

The Blessed One replied, “Śāradvatī­putra! This purity of phenomena is due to absolute purity.”

“Due to the absolute purity of what?” he asked.

“The purity of phenomena is profound due to the absolute purity of physical forms. Similarly, the purity of phenomena is profound due to the absolute purity of feelings, perceptions, formative predispositions, and consciousness. Similarly, the purity of phenomena is profound due to the absolute purity of the transcendent perfection of generosity. Similarly, the purity of phenomena is profound due to the absolute purity of the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, the purity of phenomena is profound due to the absolute purity of the applications of mindfulness; due to the absolute purity of the [other causal attributes], up to and including the noble eightfold path; and due to the absolute purity of the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Similarly, the purity of phenomena is profound due to the absolute purity of enlightenment, and due to the absolute purity of omniscience and genuinely perfect buddhahood.”

“Reverend Lord! This purity of phenomena is illuminating.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is illuminating due to absolute purity.”

“Due to the absolute purity of what is this purity of phenomena illuminating?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is illuminating due to the absolute purity of the transcendent perfection of wisdom. Śāradvatī­putra! The purity of phenomena is illuminating due to the absolute purity of [the other transcendent perfections], down to the transcendent perfection of generosity. In the same vein, the purity of phenomena is illuminating due to the absolute purity of [all attainments], up to and including omniscience.”

“Reverend Lord! This purity of phenomena is not subject to involuntary reincarnation.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to involuntary reincarnation due to absolute purity.”

“Due to the absolute purity of what is this purity of phenomena not subject to involuntary reincarnation?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to involuntary reincarnation due to the absolute purity of physical forms which does not pass away. In the same vein as before, the purity of phenomena is not subject to involuntary reincarnation due to the absolute purity of [all other attributes and attainments], up to and including omniscience, which does not pass away.”

“Reverend Lord! This purity of phenomena is not subject to affliction.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to affliction due to absolute purity.”

“Due to the absolute purity of what is this purity of phenomena not subject to affliction?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to affliction due to the natural luminosity of physical forms. Similarly, the purity of phenomena is not subject to affliction due to the natural luminosity of [all other attributes and attainments], up to and including omniscience.”

“Reverend Lord! This purity of phenomena is neither attained nor is it manifestly realized.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is neither attained nor manifestly realized due to absolute purity.”

“Due to the absolute purity of what is this purity of phenomena neither attained nor manifestly realized?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is neither attained nor manifestly realized due to the emptiness of physical forms. In the same vein, this purity of phenomena is neither attained nor manifestly realized due to the emptiness of [all other attributes and attainments], up to and including omniscience.”

“Reverend Lord! This purity of phenomena has not been actualized.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena has not been actualized due to absolute purity.”

“Due to the absolute purity of what has this purity of phenomena not been actualized?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is due to the non-actualization of physical forms. In the same vein, the purity of phenomena is due to the non-actualization of [all other attributes and attainments], up to and including omniscience.”

“Reverend Lord! This purity of phenomena is not subject to rebirth in the world system of desire.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to rebirth in the world system of desire due to absolute purity.”

“Reverend Lord! How is this purity of phenomena not subject to rebirth in the world system of desire?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to rebirth in the world system of desire because the essential nature of the world system of desire is non-apprehensible.”

“Reverend Lord! This purity of phenomena is not subject to rebirth in the world system of form.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to rebirth in the world system of form due to absolute purity.”

“Reverend Lord! How is this purity of phenomena not subject to rebirth in the world system of form?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not subject to rebirth in the world system of form because the essential nature of the world system of form is non-apprehensible. The same goes also for the world system of formlessness.”

“Reverend Lord! This purity of phenomena is not cognizant.”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not cognizant due to absolute purity.”

“Reverend Lord! How is this purity of phenomena not cognizant?” he asked.

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is not cognizant due to the inanimate nature of phenomena.”

“Of what is it not cognizant?”

The Blessed One replied, “It is not cognizant of physical forms due to the emptiness of inherent existence, and similarly, it is not cognizant of feelings, perceptions, formative predispositions, and consciousness due to the emptiness of inherent existence.”

“Reverend Lord! Then is this purity of phenomena due to the purity of all things?”

The Blessed One replied, “Śāradvatī­putra! The purity of phenomena is due to the absolute purity of all things.”

“Reverend Lord! Why is this purity of phenomena due to the [absolute] purity of all things?”

The Blessed One replied, “It is so because all things are non-apprehensible.”

“Reverend Lord! The transcendent perfection of wisdom neither helps nor hinders omniscience.”

The Blessed One replied, “Śāradvatī­putra! The transcendent perfection of wisdom neither helps nor hinders omniscience due to absolute purity.”

“Reverend Lord! Why does the transcendent perfection of wisdom neither help nor hinder omniscience?”

“Because it is the abiding nature of phenomena.”

“Reverend Lord! The purity of the transcendent perfection of wisdom does not appropriate anything at all.”

The Blessed One replied, “Śāradvatī­putra! The purity of the transcendent perfection of wisdom does not appropriate anything at all due to the absolute purity of all things.”

“Reverend Lord! Why does the purity of the transcendent perfection of wisdom not appropriate anything at all?”

The Blessed One replied, “Because the expanse of reality is non-apprehensible.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! The purity of physical forms is due to the purity of the self.”

The Blessed One replied, “Su­bhūti, this is because the self is absolutely pure.”

“Reverend Lord! Why is the purity of physical forms due to the purity of the self?”

The Blessed One replied, “Su­bhūti, it is so because of selflessness.”

“Reverend Lord! The purity of feelings, perceptions, formative predispositions, and consciousness is due to the purity of self.”

The Blessed One replied, “Su­bhūti, this is because the self is absolutely pure.”

“Reverend Lord! Why is the purity of feelings, perceptions, formative predispositions, and consciousness due to the purity of the self?”

The Blessed One replied, “Su­bhūti, it is so because of selflessness.”

“Reverend Lord! The purity of the transcendent perfection of generosity is due to the purity of the self, and the same goes for the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Reverend Lord! The purity of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the seven branches of enlightenment, and the noble eightfold path is due to the purity of the self. Reverend Lord! The purity of the ten powers of the tathāgatas and the purity of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is due to the purity of the self.”

The Blessed One replied, “Su­bhūti, this is because the self is absolutely pure.”

“Reverend Lord! Why is the purity of [all those attributes], up to and including the eighteen distinct qualities of the buddhas, due to the purity of the self?”

The Blessed One replied, “It is so because of selflessness.” “Reverend Lord! The purity of the fruit of entering the stream is due to the purity of the self, and the same goes for the purity of the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, the fruit of arhatship, individual enlightenment, and genuinely perfect enlightenment.”

The Blessed One replied, “Su­bhūti, this is because the self is absolutely pure.”

“Reverend Lord! Why is the purity of [all these fruits], up to and including genuinely perfect enlightenment, due to the purity of the self?”

The Blessed One replied, “Su­bhūti, it is so because of the emptiness of intrinsic defining characteristics.”

“Reverend Lord! The purity of omniscience is due to the purity of the self.”

The Blessed One replied, “It is so because the self is absolutely pure.”

“Reverend Lord! Why is the purity of omniscience due to the purity of the self?”

The Blessed One replied, “This is because of selflessness, because of the absence of defining characteristics, and because of the absence of any knower.”

“Reverend Lord! There is neither attainment nor emergent realization due to the purity of duality.”

The Blessed One replied, “Su­bhūti, there is neither attainment nor clear realization due to absolute purity.”

“Reverend Lord! Why is there neither attainment nor clear realization due to the purity of duality?”

The Blessed One replied, “It is so because [duality] arises erroneously.

“Reverend Lord! The limitlessness of physical forms, feelings, perceptions, formative predispositions, and consciousness is due to the limitlessness of self.”

The Blessed One replied, “This is because the self is absolutely pure.”

“Reverend Lord! Why is the limitlessness of physical forms, feelings, perceptions, formative predispositions, and consciousness due to the limitlessness of self?”

The Blessed One replied, “It is so because of the absence of self, and because of the emptiness of the unlimited, and the emptiness of that which has neither beginning nor end.”

“[Reverend Lord!] It is the transcendent perfection of wisdom of great bodhisattva beings through which this is realized.”

The Blessed One replied, “Su­bhūti, this is because all things are absolutely pure.”

“Reverend Lord! Why is it the transcendent perfection of wisdom of great bodhisattva beings through which this is realized?”

The Blessed One replied, “Su­bhūti, it is so because of the understanding of the aspects of the path.”

“Reverend Lord! If these great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom think that they do not cognize physical forms as physical forms; that they do not cognize feelings, perceptions, formative predispositions, and consciousness as consciousness [and the rest]; that they do not cognize past phenomena as past phenomena; that they do not cognize future phenomena as future phenomena; that they do not cognize present phenomena as present phenomena; that they do not cognize the transcendent perfection of generosity as the transcendent perfection of generosity; that they do not cognize [the other] transcendent perfections, up to and including the transcendent perfection of wisdom, as the transcendent perfection of wisdom [and the rest]; and in the same vein, that they do not cognize [all other attributes and attainments], up to and including omniscience, as omniscience [and the rest], then those bodhisattvas will abide in genuine reality, the definitive aggregates which comprise unsurpassed, genuinely perfect enlightenment.”

The Blessed One replied, “Su­bhūti, it is so! It is just as you have said.”

Thereupon the venerable Śāradvatī­putra addressed the venerable Su­bhūti as follows: “Venerable Su­bhūti! Do great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom have dualistic perception?”

The venerable Su­bhūti replied to the venerable Śāradvatī­putra as follows: “Venerable Śāradvatī­putra! With regard to great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom, it is on account of the emptiness of internal phenomena, the emptiness of external phenomena, and similarly on account of the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, and the emptiness of intrinsic defining characteristics, O Venerable Śāradvatī­putra, that these great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom are without all conceptual notions [such as], ‘I should give a gift,’ ‘I should give a gift to that person,’ ‘I should give this sort of gift,’ ‘I should maintain ethical discipline,’ ‘I should maintain ethical discipline in this manner,’ ‘I should cultivate tolerance,’ ‘I should cultivate tolerance in this manner,’ ‘I should try to persevere,’ ‘I should try to persevere in this manner,’ ‘I should be absorbed in meditative concentration,’ ‘I should be absorbed in meditative concentration in this manner,’ ‘I should cultivate wisdom,’ ‘I should cultivate wisdom in this manner,’ ‘I should generate merit,’ ‘I should generate merit in this manner,’ ‘I should embark on the maturity of the bodhisattvas,’ ‘I should embark the maturity of the bodhisattvas in this manner,’ ‘I should refine the buddhafields,’ ‘I should refine the buddhafields in this manner,’ ‘I should bring sentient beings to maturity,’ ‘I should bring sentient beings to maturity in this manner,’ I should attain omniscience,’ or ‘I should attain omniscience in this manner.’ Venerable Śāradvatī­putra, this is indicative of the non-attachment of great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom.”

Thereupon Śakra, mighty lord of the gods, addressed the venerable Su­bhūti as follows: “Venerable Su­bhūti! How should one recognize the attachments of those sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas?”

The venerable Su­bhūti replied to Śakra, mighty lord of the gods, “Kauśika, when those sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas, perceive their own minds, perceive generosity, perceive the transcendent perfection of generosity, perceive ethical discipline, perceive the transcendent perfection of ethical discipline, perceive tolerance, perceive the transcendent perfection of tolerance, perceive perseverance, perceive the transcendent perfection of perseverance, perceive meditative concentration, perceive the transcendent perfection of meditative concentration, perceive wisdom, perceive the transcendent perfection of wisdom, and similarly, when they perceive the emptiness of internal phenomena, when they perceive the emptiness of external phenomena and the emptiness of both external and internal phenomena, and in the same vein, when they perceive the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities, when they perceive the four applications of mindfulness, perceive [the other causal attributes], up to and including the noble eightfold path, perceive the ten powers of the tathāgatas, perceive [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, perceive buddhahood, perceive the roots of virtue that give rise to buddhahood, and on assessing and synthesising all these phenomena, dedicate them to unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, while perceiving that they are making this dedication—Kauśika, all these should be recognized as indicative of the attachment of the sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas. When they are involved with those modes of attachment, they cannot practice the transcendent perfection of wisdom, which is without attachment. If you ask why, Kauśika, they are incapable of dedicating the nature of physical forms, and they are incapable of dedicating the nature of feelings, perceptions, formative predispositions, and consciousness. In the same vein as before, they are incapable of dedicating the nature of [all those other attributes and attainments], up to and including omniscience.

“Moreover, Kauśika, great bodhisattva beings should delight others, they should discern the sameness of all things, and, empathizing with all situations that arise in all ways, they should cause others to rejoice in unsurpassed, genuinely perfect enlightenment. They should encourage them, fill them with enthusiasm, and instruct them. When practicing the transcendent perfection of generosity [and so forth], they should not be attentive to conceptual notions based on mental images, thinking, ‘I am giving a gift,’ ‘I am maintaining ethical discipline,’ ‘I am cultivating tolerance,’ ‘I am trying to persevere,’ ‘I am absorbed in meditative concentration,’ ‘I am cultivating wisdom,’ ‘I am practicing the emptiness of internal phenomena,’ ‘I am practicing the emptiness of external phenomena,’ ‘I am cultivating the applications of mindfulness,’ and in the same vein, ‘I am cultivating [all other attributes], up to and including the eighteen distinct qualities of the buddhas,’ and ‘I am engaged in the practice of perfect enlightenment.’ Rather, the sons of enlightened heritage or daughters of enlightened heritage who do so should cause others to rejoice in unsurpassed, genuinely perfect enlightenment. They should encourage them, fill them with enthusiasm, and instruct them. When, through rejoicing, encouragement, inspired eloquence, and instruction they cause others to rejoice, encouraging them, filling them with enthusiasm, and instructing them, they themselves will not degenerate [in their commitments], and this will encourage the buddhas to praise and accept them. The sons of enlightened heritage or daughters of enlightened heritage who act in that manner will renounce all the limits of attachment.”

Thereupon the Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti, you have spoken well concerning the purification of the limits of attachment possessed by great bodhisattva beings, and also concerning great bodhisattva beings who purify the limits of attachment. Su­bhūti, for this reason I will also explain other more subtle limits of attachment. So listen well and be attentive!”

“Reverend Lord, may it be so!” the venerable Su­bhūti replied, and listened to the Blessed One, who said, “Su­bhūti, when some sons of enlightened heritage or daughters of enlightened heritage who have embarked on unsurpassed, genuinely perfect enlightenment are attentive to mental images of the tathāgatas, arhats, genuinely perfect buddhas, Su­bhūti, inasmuch as they are attentive to mental images, to that extent there is attachment.

“Moreover Su­bhūti, when these [sons of enlightened heritage or daughters of enlightened heritage] are attentive to mental images of all the roots of virtue possessed by past, present, and future tathāgatas, from the time when they first began to set their mind on enlightenment until they establish the sacred doctrine, and having been attentive in terms of mental images, dedicate them to the unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, inasmuch as they are attentive to mental images, Su­bhūti, to that extent there is attachment.

“Similarly, Su­bhūti, when they are attentive to mental images of the roots of virtue possessed by the śrāvakas of those tathāgatas, and to all the roots of virtue possessed by other sentient beings, and dedicate them to unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, inasmuch as they are attentive to mental images of sentient beings [and so forth], they do not [actually] dedicate these [roots of virtue] to their unsurpassed, genuinely perfect enlightenment, and to that extent there is attachment. If you ask why, Su­bhūti, it is because they should not be attentive to mental images even of the roots of virtue possessed by the tathāgatas and the community of śrāvakas of the tathāgatas.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is profound.”

The Blessed One replied, “Su­bhūti, this is because all phenomena are naturally void.”

“Reverend Lord, I pay homage to the transcendent perfection of wisdom!”

The Blessed One replied, “Su­bhūti, since it is unfabricated and unconditioned, there is no one at all who can attain manifestly perfect buddhahood.”

“Reverend Lord! There is nothing at all that attains manifestly perfect buddhahood.”

The Blessed One replied, “Su­bhūti, so it is that the nature of phenomena is without duality. Su­bhūti, the nature of phenomena is entirely singular. Su­bhūti, this singular nature of phenomena is without inherent existence. Su­bhūti, this nature is the genuine nature. This genuine nature is unconditioned. Su­bhūti, so it is that when great bodhisattva beings know that the lack of inherent existence with respect to all phenomena is unconditioned, they abandon all the limits of attachment.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is hard to realize.”

The Blessed One replied, “Su­bhūti, this is because the transcendent perfection of wisdom has not been seen, heard, or cognized by anyone at all.”

“Reverend Lord! The transcendent perfection of wisdom is inconceivable.”

The Blessed One replied, “Su­bhūti, this is because the transcendent perfection of wisdom has not been produced by mind, it has not been produced by physical forms, not by feelings, not by perceptions, not by formative predispositions, and not by consciousness. In the same vein as before, it has not been produced by the applications of mindfulness, and it has not been produced by [the other causal attributes], up to and including the noble eightfold path. It has not been produced by the ten powers of the tathāgatas, and similarly, it has not been produced by [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”