Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is an agent that has no actions.”

The Blessed One replied, “This is because it is non-apprehensible as an agent, because it is non-apprehensible in terms of all phenomena, and so forth.”

“Reverend Lord! How then should great bodhisattva beings practice the transcendent perfection of wisdom?”

The Blessed One replied, “Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom practice the transcendent perfection of wisdom whenever they do not engage with physical forms. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with feelings, perceptions, formative predispositions, and consciousness. In the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with [any other attributes and attainments], up to and including omniscience.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are permanent or that they are impermanent. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are permanent or that they are impermanent. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are imbued with happiness or that they are imbued with suffering. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or that they are imbued with suffering. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are a self or that they are not a self. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are a self or that they are not a self.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are empty or that they are not empty. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are empty or that they are not empty. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are with signs or that they are signless. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are with signs or that they are signless. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms have aspirations or that they are without aspirations. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness have aspirations or that they are without aspirations.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are calm or that they are not calm. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are calm or that they are not calm. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are void or that they are not void. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are void or that they are not void.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are afflicted or that they are purified. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are afflicted or that they are purified. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms arise or that they are non-arising. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness arise or that they are non-arising. They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms cease and that they are unceasing. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness cease or that they are unceasing.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are entities or that they are non-entities. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are entities or that they are non-entities.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are pure or that they are impure. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are pure or that they are impure. In the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that [all attainments], up to and including omniscience, are permanent or that they are impermanent, and that [all fruitional attributes], up to and including the [five] eyes, are pure or that they are impure.

“If you ask why, it is because when great bodhisattva beings practice the transcendent perfection of wisdom, they do not consider the notions that physical forms are permanent or that they are impermanent. Similarly, they do not consider the notions that they are imbued with happiness or that they are imbued with suffering, that they are a self or that they are not a self, that they are empty or that they are not empty, that they are with signs or that they are signless, that they have aspirations or that they are without aspirations, that they are calm or that they are not calm, that they are void or that they are not void, that they are afflicted or that they are purified, that they arise or that they are non-arising, that they cease or that they are unceasing, that they are entities or that they are non-entities, or that they are pure or impure.

“Similarly, they do not consider the notions that feelings, perceptions, formative predispositions, and consciousness, and likewise, [all attributes and attainments], up to and including omniscience, are permanent or that they are impermanent, that they are imbued with happiness or that they are imbued with suffering, that they are a self or that they are not a self, or in the same vein, that they are pure or that they are impure, and so forth.

“Moreover, Su­bhūti, when great bodhisattva beings practice the transcendent perfection of wisdom, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are perfected or that they are not perfected. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are perfected or that they are not perfected. In the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that [all attributes and attainments], up to and including omniscience, are perfected or that they are not perfected.

“If you ask why, it is because when they practice the transcendent perfection of wisdom, they do not apprehend and do not consider physical forms. Similarly, they do not apprehend and do not consider feelings, perceptions, formative predispositions, and consciousness; in the same vein, they do not apprehend and do not consider [any attributes and attainments], up to and including omniscience.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! How wonderful is the Lord [Buddha’s] eloquent exegesis of these aspects of [attachment and] non-attachment, possessed by the sons of enlightened heritage or daughters of enlightened heritage who espouse the vehicle of the bodhisattvas!”

The Blessed One replied, “Su­bhūti, it is so! It is just as you have said. The aspects of [attachment and] non-attachment, possessed by those sons of enlightened heritage or daughters of enlightened heritage who espouse the vehicle of the bodhisattvas, have been eloquently explained by the Tathā­gata, Arhat, Genuinely Perfect Buddha.

“Moreover, Su­bhūti, when great bodhisattva beings practice the transcendent perfection of wisdom, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that physical forms are with attachment or that they are without attachment. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that feelings, perceptions, formative predispositions, and consciousness are with attachment or that they are without attachment.

“Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that the eyes, ears, nose, tongue, body, and mental faculty are with attachment or that they are without attachment. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that sights, sounds, odors, tastes, tangibles, and mental phenomena are with attachment or that they are without attachment.

“Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that the transcendent perfection of generosity, 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 with attachment or that they are without attachment.

“And in the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that the applications of mindfulness are with attachment or that they are without attachment. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that the [other causal attributes], up to and including the noble eightfold path, are with attachment or that they are without attachment.

“They practice the transcendent perfection of wisdom whenever they do not engage with the notions that the ten powers of the tathāgatas are with attachment or that they are without attachment. Similarly, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are with attachment or that they are without attachment. In the same vein, they practice the transcendent perfection of wisdom whenever they do not engage with the notions that [all attainments], up to and including omniscience, are with attachment or that they are without attachment.

“Su­bhūti, when great bodhisattva beings practice in that manner, they understand that physical forms are neither with attachment nor are they without attachment. Similarly, they understand that feelings, perceptions, formative predispositions, and consciousness are neither with attachment, nor are they without attachment. In the same vein, they understand that the fruit of entering the stream is neither with attachment, nor is it without attachment. Similarly, they understand that 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 unsurpassed, genuinely perfect enlightenment are neither with attachment, nor are they without attachment.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! How wonderful it is that this profound sacred doctrine is neither diminished even when it is not explained, nor is it enhanced even when it is explained!”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, It is so! It is just as you have said. This profound sacred doctrine is neither diminished even when it is not explained, nor is it enhanced even when it is explained. Just as, Su­bhūti, if the tathāgatas, arhats, genuinely perfect buddhas were to eulogize space for the duration of their entire lives, space would neither be diminished even when it is not eulogized, nor would it be enhanced even when it is eulogized, in the same way, Su­bhūti, an illusory person is neither enhanced when eulogized, nor diminished when not eulogized. Similarly, Su­bhūti, this sacred doctrine is neither enhanced when it is explained, nor is it diminished when it is not explained. Even when it is explained, it is just that, and even when it is not explained, it is just that.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! Those great bodhisattva beings who are neither disheartened nor intimidated when practicing the transcendent perfection of wisdom and cultivating the transcendent perfection of wisdom, those who will not be disheartened but remain absorbed in this transcendent perfection of wisdom, without fear, and who do not turn away from unsurpassed genuinely perfect enlightenment, achieve that which is difficult. If one were to ask why, Reverend Lord, it is because this cultivation of the transcendent perfection of wisdom is like cultivating space, and the same goes for [the other transcendent perfections], up to and including the transcendent perfection of generosity.”

“In space the transcendent perfection of wisdom is not discerned; nor are [the other transcendent perfections], down to and including the transcendent perfection of generosity, discerned. In space, physical forms are not discerned; nor are feelings, perceptions, formative predispositions and consciousness discerned. In space, the emptiness of internal phenomena is not discerned; nor are the emptiness of external phenomena, the emptiness of both internal and external phenomena, and [the other aspects of emptiness] up to and including the emptiness of the essential nature of non-entities, discerned. In space, the applications of mindfulness are not discerned; nor are [the other causal attributes], up to and including the noble eightfold path, discerned; nor indeed are the ten powers of the tathāgatas and the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, discerned. In space, the fruit of entering the stream is not discerned; nor is the fruit of being tied to one more rebirth discerned; nor are the fruits of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed genuinely perfect enlightenment discerned.

“Reverend Lord! I pay homage to those great bodhisattva beings who would don this great armor. Reverend Lord! Those who would don this armor for the sake of sentient beings actually seek to strive, struggle, and make efforts for the sake of space. Reverend Lord! Those who seek to liberate sentient beings from cyclic existence, and who would don the great armor, are actually seeking to liberate space. Reverend Lord! Those who would don this armor for the sake of sentient beings are actually seeking to buttress the sky. Reverend Lord! Those great bodhisattva beings who attain unsurpassed, genuinely perfect enlightenment for the sake of sentient beings acquire the great power of perseverance. Reverend Lord! Those great bodhisattva beings who embark on unsurpassed, genuinely perfect enlightenment for the sake of all sentient beings are heroic and courageous. Reverend Lord! Those great bodhisattva beings who seek to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment for the sake of sentient beings who resemble space, don the great armor and they don armor which is inconceivable and unequaled.

“If one were to ask why, Reverend Lord, if this world system of the great trichiliocosm were completely filled with tathāgatas, arhats, genuinely perfect buddhas, like a grove of reeds, a grove of bamboo, a grove of sugar cane, a paddy field, or a grove of wild licorice; and if these tathāgatas were to remain [in the world] and teach the sacred doctrine for an eon or more than an eon; and if each of these tathāgatas were to establish innumerable, countless, immeasurable sentient beings in final nirvāṇa, Reverend Lord, the depletion or replenishment of the world of sentient beings would not be discernible. If one were to ask why, it is because sentient beings are non-existent and because sentient beings are void. In the same vein as before, this applies extensively [also] to all the world systems of the ten directions.

“Reverend Lord! For these reasons I state that those who would don the great armor and seek to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment for the sake of sentient beings, are actually seeking to liberate space.”

Then there was a certain monk present within the assembly who thought, “O Reverend Lord! I pay homage to the transcendent perfection of wisdom, in which, although nothing at all arises or ceases, the aggregate of ethical discipline is still discerned, the aggregate of meditative stability is still discerned, the aggregate of wisdom is still discerned, the aggregate of liberation is still discerned, the aggregate of the perception of liberating pristine cognition is still discerned, and similarly, [the fruit of] entering the stream is still discerned, as indeed are [the fruits] of being tied to one more rebirth, of no longer being subject to rebirth, of arhatship, of individual enlightenment, and of the tathāgatas, arhats, genuinely perfect buddhas. Great bodhisattva beings are still discerned, as indeed are the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha. The turnings of the wheel of the sacred doctrine are also still discerned!”

Then Śakra, mighty king of the gods, asked the venerable Su­bhūti as follows: “Reverend Su­bhūti, when bodhisattvas are absorbed in union with the transcendent perfection of wisdom, with respect to what are they absorbed in union?”

The venerable Su­bhūti replied, “The mind that would be absorbed in union with the transcendent perfection of wisdom is actually absorbed in union with space.”

Śakra, mighty king of the gods, then said to the Blessed One, “Reverend Lord! I will guard, protect, and offer sanctuary to those sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, recite aloud, master, and are attentive to this transcendent perfection of wisdom in the right manner.”

Then the venerable Su­bhūti addressed Śakra, mighty king of the gods, “Kauśika, can you conceive of anything which you would wish to guard and protect, and toward which you would offer sanctuary?”

“No, Reverend Su­bhūti!” he replied.

“Kauśika, if those sons of enlightened heritage or daughters of enlightened heritage abide in this transcendent perfection of wisdom, as it has been described, that itself will guard, protect, and offer sanctuary to them; those human and non-human adversaries who wish to harm them will find no opportunity to do so. One should know that those sons of enlightened heritage or daughters of enlightened heritage who abide in the transcendent perfection of wisdom, as it has been described, will never be separated from the transcendent perfection of wisdom.

“Kauśika, anyone thinking to guard, protect and offer sanctuary to great bodhisattva beings who practice the transcendent perfection of wisdom would actually be thinking to guard, protect, and offer sanctuary to space.

“Kauśika, can you guard, protect, and offer sanctuary to a dream, a mirage, an optical aberration, a magical display, or a phantom?”

“No, Reverend Su­bhūti!” he replied.

“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to great bodhisattva beings who practice the transcendent perfection of wisdom would not succeed and would tire themselves out!

“Kauśika, do you think you can guard, protect, and offer sanctuary to the tathāgatas or to an emanation of the tathāgatas?”

“No, Reverend Su­bhūti!” he replied.

“Kauśika, in the same way, anyone thinking to guard, protect, and offer sanctuary to great bodhisattva beings who practice the transcendent perfection of wisdom would not succeed and would simply tire themselves out!

“Kauśika, do you think you can guard, protect, and offer sanctuary to the expanse of reality, the finality of existence, the real nature, and the inconceivable expanse?”

“No, Reverend Su­bhūti!” he replied.

“Kauśika, in the same vein as before, [anyone wishing to do so] would not succeed and would simply tire themselves out!”

Then Śakra, mighty king of the gods, asked the venerable Su­bhūti as follows: “Reverend Su­bhūti, do you think that great bodhisattva beings who practice the transcendent perfection of wisdom discern, provisionally, that all things are like a dream, like a mirage, like an echo, like an illusion, and like a phantom, and then, based on this understanding, that they do not make assumptions about their dreams, nor do they make assumptions on account of their dreams?”

The venerable Su­bhūti then replied to Śakra, mighty king of the gods, “Kauśika, whenever great bodhisattva beings practice the transcendent perfection of wisdom, when they do not make assumptions based on physical forms, and they do not make assumptions on account of physical forms; when they do not make assumptions associated with physical forms, and do not make assumptions about physical forms; and similarly, when they do not make assumptions based on feelings, perceptions, formative predispositions, and consciousness, when they do not make assumptions on account of consciousness [and the rest], when they do not make assumptions associated with consciousness [and the rest], and do not make assumptions about consciousness [and the rest]; and in the same vein as before, when they do not make assumptions based on [all other attributes and attainments], up to and including omniscience, when they do not make assumptions on account of omniscience [and so forth], when they do not make assumptions associated with omniscience [and so forth], and do not make assumptions about omniscience [and so forth]—in all those circumstances, great bodhisattva beings who practice the transcendent perfection of wisdom do discern that phenomena are like a dream, and so forth, and that they are like a phantom. Then, consequent on this understanding, they do not make assumptions based on dreams, they do not make assumptions on account of dreams, they do not make assumptions associated with dreams, and they do not make assumptions about dreams, and so on. They do not make assumptions based on phantoms, they do not make assumptions on account of phantoms. They do not make assumptions associated with phantoms, and they do not make assumptions about phantoms.”

Thereupon, through the power of the Buddha, the gods of the Catur­mahā­rāja­kāyika realm, in this world system of the great trichiliocosm, along with the gods of the Trayas­triṃśa realm; the Yāma, Tuṣita, Nirmāṇa­rata, and Para­nirmita­vaśa­vartin realms; those of the Brahmapurohita and Mahā­brahmā realms; those of the Parī­ttābha, A­pramāṇābha, and Ābhāsvara realms; and all the gods of [the other realms], up to and including the Pure Abodes, scattered divine flowers, divine sandalwood powders, and divine incense powders toward Lord Śākyamuni. They then approached the place where Lord Śākyamuni was seated, prostrated their heads at the feet of the Blessed One, and took their place to one side.

Then through the power of the Buddha, those gods of the Catur­mahā­rāja­kāyika realm and those gods [of the other realms], up to and including the Pure Abodes, beheld in the eastern direction the forms of the thousand buddhas teaching the sacred doctrine, while monks named Su­bhūti exclusively requested this transcendent perfection of wisdom, and Śakra, mighty king of the gods, then exclusively requested this specific chapter of the transcendent perfection of wisdom. Similarly, they beheld the thousand buddhas in each of all the world systems of the south, west, north, nadir, and zenith, along with the four intermediate directions. The same refrain [as for the eastern direction] should be extensively applied to all these, in every detail.

Then the Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti! Once the great bodhisattva being Maitreya has attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, he will teach this transcendent perfection of wisdom in this very place. All the tathāgatas, arhats, genuinely perfect buddhas of this Auspicious Eon will indeed come to this very place and teach this transcendent perfection of wisdom.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Through what modes, through what indications, and through what signs will the Bodhisattva Maitreya teach this transcendent perfection of wisdom, having attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, the Bodhisattva Maitreya, having attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, will not teach the sacred doctrine according to the notions that physical forms are permanent or that they are impermanent. He will not teach the sacred doctrine according to the notions that physical forms are imbued with happiness or that they are imbued with suffering. He will not teach the sacred doctrine according to the notions that physical forms are a self and that they are not a self.

“He will not teach the sacred doctrine according to the notions that physical forms are empty or that they are not empty. He will not teach the sacred doctrine according to the notions that physical forms are with signs or that they are signless. He will not teach the sacred doctrine according to the notions that physical forms have aspirations or that they are without aspirations.

“He will not teach the sacred doctrine according to the notions that physical forms are calm or that they are not calm. He will not teach the sacred doctrine according to the notions that physical forms are void or that they are not void. He will not teach the sacred doctrine according to the notions that physical forms are afflicted or that they are purified.

“He will not teach the sacred doctrine according to the notions that physical forms arise or that they cease. He will not teach the sacred doctrine according to the notions that physical forms are entities or that they are non-entities. He will not teach the sacred doctrine according to the notions that physical forms are pure or that they are impure. He will not teach the sacred doctrine according to the notions that physical forms are fettered or that they are liberated. Just as in the case of physical forms, so in the case of feelings, perceptions, formative predispositions, and consciousness he will not teach the sacred doctrine according to the notions that these are fettered or that they are liberated, and so forth.

“He will not teach the sacred doctrine according to the notions that physical forms are past, that they are future, or that they are present. Similarly, he will not teach the sacred doctrine according to the notions that feelings, perceptions, formative predispositions, and consciousness are past, that they are future, or that they are present. In the same vein, he will not teach the sacred doctrine according to the notions that [all other attributes and attainments], up to and including omniscience, are past, that they are future, or that they are present.

“In the same manner, he will not teach the sacred doctrine according to the notions that physical forms are utterly pure or that they are not utterly pure. Similarly, he will not teach the sacred doctrine according to the notions that feelings, perceptions, formative predispositions, and consciousness are utterly pure or that they are not utterly pure. In the same vein, he will not teach the sacred doctrine according to the notions that [all other attributes and attainments], up to and including omniscience, are utterly pure or that they are not utterly pure.”

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

The Blessed One replied, “Su­bhūti, the transcendent perfection of wisdom is absolutely pure owing to the absolute purity of physical forms. Similarly, Su­bhūti, the transcendent perfection of wisdom is absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness.”

“Reverend Lord! How is the transcendent perfection of wisdom absolutely pure owing to the absolute purity of physical forms, and similarly, how is the transcendent perfection of wisdom absolutely pure owing to the absolute purity of feelings, perceptions, formative predispositions, and consciousness?”

The Blessed One replied, “Su­bhūti, physical forms are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. Similarly, feelings, perceptions, formative predispositions, and consciousness are absolutely pure because they neither arise nor cease, and they are neither afflicted nor purified. Moreover, Su­bhūti, the transcendent perfection of wisdom is absolutely pure owing to the absolute purity of space.”

“Reverend Lord! How is the transcendent perfection of wisdom absolutely pure owing to the absolute purity of space?”

The Blessed One replied, “Su­bhūti, space is absolutely pure because it neither arises nor ceases, and it is neither afflicted nor purified. Moreover, Su­bhūti, the transcendent perfection of wisdom is absolutely pure because physical forms are unsullied. Similarly, the transcendent perfection of wisdom is absolutely pure because feelings, perceptions, formative predispositions, and consciousness are unsullied.”

“Reverend Lord! How is the transcendent perfection of wisdom absolutely pure owing to the unsullied nature of space?”

The Blessed One replied, “Su­bhūti, the transcendent perfection of wisdom is absolutely pure because space cannot be grasped. Similarly, the transcendent perfection of wisdom is absolutely pure because space cannot be conventionally designated. Su­bhūti, the transcendent perfection of wisdom is absolutely pure because, just like the resonance of the echo of an echo in space, Su­bhūti, space cannot be conventionally designated.”

“Reverend Lord! How is the transcendent perfection of wisdom absolutely pure because space is not apprehended?”

The Blessed One replied, “Su­bhūti, the transcendent perfection of wisdom is absolutely pure because space is not apprehended in any respect. Moreover Su­bhūti, the transcendent perfection of wisdom is absolutely pure because all things neither arise nor cease, and are neither afflicted nor purified.”

“Reverend Lord! How is the transcendent perfection of wisdom absolutely pure because all things neither arise nor cease, and are neither afflicted nor purified?”

The Blessed One replied, “Su­bhūti, the transcendent perfection of wisdom is absolutely pure because all things are utterly pure.”

Thereupon, the venerable Su­bhūti said to the Blessed One, “Reverend Lord! Those sons of enlightened heritage or daughters of enlightened heritage who hold, maintain, master, recite aloud, and are attentive to this transcendent perfection of wisdom in the right manner will, Reverend Lord, not suffer ailments of the eyes, nor will they suffer ailments of the ears, nor will they suffer ailments of the nose, nor will they suffer ailments of the tongue, nor will their limbs be defective, nor will their bodies become too decrepit, and nor will they die a terrible death. That is to say, the gods of the Catur­mahā­rāja­kāyika realm and [those of the other realms], up to and including the gods of the Pure Abodes, along with many thousands of other gods, will deliberately follow them. On the eighth day, the fourteenth day, and the fifteenth day [of the lunar month], many hosts of the gods will congregate in places where those sons of enlightened heritage or daughters of enlightened heritage who teach the sacred doctrine, preach and expound this transcendent perfection of wisdom, and they will indeed generate many innumerable, countless, inconceivable, and unappraisable merits.”

The Blessed One then addressed the venerable Su­bhūti as follows: “Su­bhūti, it is so! It is just as you have said. When those sons of enlightened heritage or daughters of enlightened heritage preach and expound this transcendent perfection of wisdom on the eighth day, the fourteenth day, and the fifteenth day [of the lunar month] they will generate many innumerable, countless, inconceivable, and unappraisable merits; when they preach and expound this transcendent perfection of wisdom, an entourage of gods will be in their presence. If you ask why, Su­bhūti, it is because this transcendent perfection of wisdom is most precious. Su­bhūti, the transcendent perfection of wisdom is precious in that it can liberate sentient beings from the hells, and it can liberate them from the birthplaces of animals, the world of Yama, and the impoverished states of human beings, yakṣas, and nāgas.

“Moreover, it offers the prospects of rebirth among the royal class, standing out like a tall sāl tree; or among the priestly class, standing out like a tall sāl tree; or among the householder class, standing out like a tall sāl tree; or among the merchant class, standing out like a tall sāl tree. Similarly, it offers the prospect of rebirth among the gods of the Catur­mahā­rāja­kāyika realm, and in the same vein, among [the other god realms], up to and including the gods of the sense field of neither perception nor non-perception. Similarly, it offers the fruit of entering the stream, and likewise it offers the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, and of arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment.

“If you ask why, Su­bhūti, it is because in this transcendent perfection of wisdom the paths of the ten virtuous actions are extensively revealed. Having trained therein, the royal class, standing out like a tall sāl tree, is discerned in the world. Similarly, the priestly class, standing out like a tall sāl tree; the householder class, standing out like a tall sāl tree; and the mercantile class, standing out like a tall sāl tree; and similarly, the gods of the Catur­mahā­rāja­kāyika realm are all discerned in the world, as are [the other classes of gods], up to and including the gods of the Para­nirmita­vaśa­vartin realm. Similarly, the gods of the Brahmākāyika realm, and the gods of the Brahmapurohita, Brahma­pari­ṣadya, Mahā­brahmā, Ābhāsvara, Parī­ttābha, A­pramāṇābha, Śubha­kṛtsna, Parītta­śubha, A­pramāṇa­śubha realms, and so forth, up to and including the gods of the sense field of neither perception nor non-perception, are all discerned in the world. Similarly, the fruit of entering the stream, and likewise the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment are all discerned in the world.

“Also, Su­bhūti, the four meditative concentrations are revealed in this transcendent perfection of wisdom, and similarly, [the other causal attributes], up to and including the noble eightfold path, are revealed therein. Similarly, the transcendent perfection of generosity is revealed therein, and likewise, 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 revealed therein. Similarly, the emptiness of internal phenomena is revealed therein, the emptiness of external phenomena is revealed therein, and in the same vein, [all other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, are revealed therein. Similarly, the ten powers of the tathāgatas are revealed therein, and in the same vein as before, [all other fruitional attributes and attainments], up to and including omniscience, are revealed therein. It is after training therein that the tathāgatas, arhats, genuinely perfect buddhas are discerned in the world. For these reasons, this transcendent perfection of wisdom is designated as the ‘precious transcendent perfection.’

“In this precious transcendent perfection, there is nothing at all that arises or ceases, nothing that is afflicted or purified, and nothing that is to be retained or forsaken. If you ask why, it is because there is nothing at all that could arise or cease, nothing that could be afflicted or purified, and nothing that could be retained or forsaken. Su­bhūti, in this precious transcendent perfection, there are no phenomena at all that are apprehensible, be they virtuous, non-virtuous, determinate, indeterminate, mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned. For this reason, Su­bhūti, this precious transcendent perfection is non-apprehensible.

“Su­bhūti, this precious transcendent perfection is unsullied by anything whatsoever. If you ask why, Su­bhūti, it is because the things by which the precious transcendent perfection might be sullied are non-apprehensible. Su­bhūti, if great bodhisattva beings, while practicing the transcendent perfection of wisdom, do not grasp in the manner [previously mentioned], do not conceptualize in that manner, and do not conceptually elaborate in that manner, they will indeed practice the transcendent perfection of wisdom. They will proceed from one buddhafield to another buddhafield in order to venerate, respect, and make offerings to the lord buddhas, and when they proceed from one buddhafield to another buddhafield, they will bring hundreds of thousands of sentient beings to maturity, and they will also refine the buddhafields.

“Su­bhūti, this transcendent perfection of wisdom does not teach anything at all, nor does it not teach anything. It does not grasp anything at all, nor does it offer anything, nor does it give rise to anything, nor does it cause anything to cease, nor does it bring about the affliction or the purification of anything, nor does it diminish or enhance anything, and nor is it past, future, or present.

“Su­bhūti, this transcendent perfection of wisdom does not transcend the world system of desire, nor is it established in the world system of desire. It does not transcend the world system of form, nor is it established in the world system of form. It does not transcend the world system of formlessness, nor is it established in the world system of formlessness. It neither bestows nor withholds the transcendent perfection of generosity. It neither bestows nor withholds the transcendent perfection of ethical discipline. It neither bestows nor withholds the transcendent perfection of tolerance. It neither bestows nor withholds the transcendent perfection of perseverance. It neither bestows nor withholds the transcendent perfection of meditative concentration. It neither bestows nor withholds the emptiness of internal phenomena. It neither bestows nor withholds the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. It neither bestows nor withholds the fruit of entering the stream. Similarly, it neither bestows nor withholds the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, or arhatship. It neither bestows nor withholds individual enlightenment. It neither bestows nor withholds the maturity of the bodhisattvas. It neither bestows nor withholds omniscience.

“Su­bhūti, this transcendent perfection of wisdom neither bestows nor withholds the attributes of ordinary people. It neither bestows nor withholds the attributes of those who have entered the stream. It neither bestows nor withholds the attributes of those who have attained [the other fruits], up to and including arhatship. It neither bestows nor withholds the attributes of the bodhisattvas. It neither bestows nor withholds the attributes of the genuinely perfect buddhas.

“Moreover, Su­bhūti, this transcendent perfection of wisdom does not withhold the conditioned elements, nor does it bestow the unconditioned elements. If you ask why, Su­bhūti, it is because, regardless of whether the tathāgatas have appeared or not, it is the abiding nature of all things, and the expanse of reality is [this same] abiding nature. Indeed, this expanse of reality is not forgetful and it does not degenerate.”

Then many thousands of divine princes, congregating in the midst of the heavens, cheered long and loud. They scattered their divine flowers—blue lotuses, day lotuses, night lotuses, and white lotuses—and they grew hoarse saying, “Ah! We have seen the wheel of the sacred doctrine turned for the second time in Jambu­dvīpa!” Thereupon, those thousands of divine princes accepted that phenomena are non-arising.

Then the Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti, owing to the emptiness of the essential nature of non-entities, this turning of the wheel of the sacred doctrine is not the first in Jambu­dvīpa, nor is it the second. This transcendent perfection of wisdom is not at all established as a doctrine that is to be set in motion or reversed.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! What is the emptiness of the essential nature of non-entities, owing to which this transcendent perfection of wisdom is not at all established as a doctrine to be set in motion or reversed?”

The Blessed One replied, “Su­bhūti, the transcendent perfection of wisdom is empty of the transcendent perfection of wisdom. Similarly, [the other transcendent perfections], up to and including the transcendent perfection of generosity, are empty of the transcendent perfection of generosity, and so forth. Similarly, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. The emptiness of external phenomena is empty of the emptiness of external phenomena. The emptiness of both external and internal phenomena is empty of the emptiness of both external and internal phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities, and so forth.

“The applications of mindfulness are empty of the applications of mindfulness, and [the other causal attributes], up to and including the noble eightfold path, are empty of the noble eightfold path, and so forth. Similarly, the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty of the eighteen distinct qualities of the buddhas, and so forth.

“Ordinary persons are empty of ordinary persons. The fruit of entering the stream is empty of the fruit of entering the stream. The fruit of being tied to one more rebirth is empty of the fruit of being tied to one more rebirth. The fruit of no longer being subject to rebirth is empty of the fruit of no longer being subject to rebirth. Arhatship is empty of arhatship. Individual enlightenment is empty of individual enlightenment. The essential nature of the bodhisattvas is empty of the essential nature of the bodhisattvas. Omniscience is empty of omniscience.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom which the bodhisattvas have is the great transcendent perfection, for all things are empty of the essential nature, and indeed they are empty of all things. Dependent on this transcendent perfection of wisdom, great bodhisattva beings attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, and turn the wheel of the sacred doctrine, even though nothing at all is set in motion or reversed. Nothing at all is considered or promulgated by anyone at all.

“If one were to ask why, it is because, in emptiness, that which would set in motion or reverse anything at all is in no way apprehensible. If one were to ask why, it is because all things are invariably unactualized. If one were to ask why, it is because emptiness does not set in motion or reverse anything at all. Signlessness does not set in motion or reverse anything at all. Aspirationlessness does not set in motion or reverse anything at all. That which describes, explains, designates, establishes, analyzes, interprets, elucidates, introduces, and expounds the transcendent perfection of wisdom in this manner is the absolutely pure exegesis of the transcendent perfection of wisdom. This exegesis of the transcendent perfection of wisdom has neither been explained nor revealed by anyone at all. It has never been requested by anyone at all. It has never been actualized by anyone at all, nor has anyone ever attained nirvāṇa with reference to it, nor has anyone ever been worthy of offerings on account of this revelation of the sacred doctrine.”