Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How should great bodhisattva beings who practice the transcendent perfection of wisdom investigate the meditative stability of emptiness? How should they become absorbed in the meditative stability of emptiness? How should they investigate the meditative stability of signlessness? How should they become absorbed in the meditative stability of signlessness? How should they investigate the meditative stability of aspirationlessness? How should they become absorbed in the meditative stability of aspirationlessness? How should they investigate the four applications of mindfulness? How should they cultivate the four applications of mindfulness? In the same vein, how should they investigate [the other causal attributes], up to and including the noble eightfold path? How should they cultivate [the other causal attributes], up to and including the noble eightfold path? How should they investigate 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? How should they cultivate [those fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom should determine that physical forms are empty. Similarly, they should determine that feelings, perceptions, formative predispositions, and consciousness are empty. In the same vein, they should determine that the world system of desire, the world system of form, and the world system of formlessness are empty. By whatever means they make such determinations, they should do so with an unwavering mind. When the mind is unwavering, they will discern those phenomena exactly as they are. Even if they were to consider those phenomena, they would not actualize them. If you ask why, Su­bhūti, it is because such bodhisattvas will have trained well with regard to those phenomena which are empty of their own defining characteristics. They neither enhance nor delimit any phenomenon. They will not actualize them. If you ask why, it is because ultimately they do not consider anything which actualizes, anything by which actualization takes place, or anything that is to be actualized.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! When the Blessed One said that great bodhisattva beings should not actualize [the notion that] all things are empty, how then, Reverend Lord, do great bodhisattva beings abide in emptiness and realize emptiness?”

The Blessed One replied, “Su­bhūti, when great bodhisattva beings discern emptiness in all its finest aspects, they do not think that they should actualize it, but discern that they should investigate it. They discern that this is not the time for actualization and discern that this is the time for investigation. Even though great bodhisattva beings may not have established their minds in absorption, they do focus their minds on [meditative] objects. Even though, in the meantime, great bodhisattva beings may not have degenerated from the attributes which are the aspects of enlightenment, and in the same vein, they may not have degenerated from [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and even though they may be free from contaminants, still they do not actualize [anything at all]. If you ask why, Su­bhūti, it is because great bodhisattva beings are endowed with such extensive attributes. If you ask why, Su­bhūti, it is because great bodhisattva beings are [already] established in the attributes which are the aspects of enlightenment.

“Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom well know that this is not the time for actualization, but rather it is the time for investigation. Su­bhūti, those great bodhisattva beings should also reflect, ‘This is the time for the transcendent perfection of generosity. This is [the time for] the transcendent perfection of ethical discipline, this is [the time for] the transcendent perfection of tolerance, this is [the time for] the transcendent perfection of perseverance, this is [the time for] the transcendent perfection of meditative concentration, and this is the time for the transcendent perfection of wisdom. This is the time for cultivating the four applications of mindfulness. This is the time for cultivating the [other causal attributes], up to and including the noble eightfold path. This is the time for cultivating the meditative stabilities of emptiness, signlessness, and aspirationlessness. This is the time for cultivating 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. This is the time for cultivating omniscience.

“‘However, this is not the time for cultivating the fruit of entering the stream. This is not the time for cultivating the fruit of being tied to one more rebirth, nor is it the time for cultivating the fruit of no longer being subject to rebirth, for cultivating the fruit of arhatship, or for cultivating individual enlightenment.’ Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly investigate emptiness, signlessness, and aspirationlessness, but they do not actualize the attributes associated with emptiness, signlessness, and aspirationlessness as the finality of existence. In the same vein, they investigate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, but they do not actualize the finality of existence.

“For example, Su­bhūti, suppose there was a heroic man, steadfast in his commitments, of fine physique, handsome, beautiful to behold, and well trained in archery, who had also handled sharp weapons, perfected the sixty-four crafts, fully mastered all the arts, cultivated the eighteen great fields of knowledge, and who was outstanding, joyful, and crowd-pleasing—he would acquire great rewards through whatever tasks he had to undertake since he would have trained well in all fields, and on those occasions the crowd of common people would indeed honor him, respect him, and grant him offerings, causing him again to rejoice, in joy, utter joy, and at ease. If he were then, for some purpose, to escort his parents, brother, sister, wife, son, daughter, and daughter-in-law, entering a remote and hair-raising wilderness where childish persons are afraid, he would exhort his parents, brother, sister, wife, son, daughter and daughter-in-law as they went in, ‘Do not fear! I will get you out, safely and securely, and swiftly release you from this fearful and most terrifying place.’ Even if enemies, murderers, and a band of assailants were to harass them in that wilderness, he, being endowed with the supreme power of discernment, would lead his parents, brother, sister, wife, son, daughter and daughter-in-law from that wilderness safely and securely, and get them back to a village, city, or market town, making sure that they stay there, joyful, comfortable, unharmed and uninjured; but he would not wish to attack those sentient beings, nor would he be agitated. If you ask why, Su­bhūti, it is because a man such as this would have been proficiently trained in archery, and, besides that, in all other useful skills.”

“Similarly, Su­bhūti, when great bodhisattva beings have achieved and maintain a state of mind that is imbued with loving kindness, compassion, empathetic joy and equanimity, at that time, those great bodhisattva beings are established in the four immeasurable aspirations and they perfect the six transcendent perfections. After perfecting the six transcendent perfections, they will not achieve the cessation of contaminants but they will absolutely investigate omniscience; and even though they are established in emptiness, signlessness and aspirationlessness, they will not be swayed or captivated by them. Indeed they will not actualize those gateways to liberation, which, by means of actualization, would cause them to regress to the levels of the śrāvakas or pratyekabuddhas.”

“For example, Su­bhūti, a bird does not fall to the ground, even though it moves through the air. It flies through the sky but does not dwell therein, and is unsullied. Similarly, Su­bhūti, great bodhisattva beings investigate the gateways to liberation—emptiness, signlessness and aspirationlessness— and they are even established therein, but they do not actualize those gateways to liberation—emptiness, signlessness and aspirationlessness, which, when actualized, would cause them to regress to the level of the śrāvakas or the level of the pratyekabuddhas, without perfecting the attainment of omniscience by means of 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.”

“For example, Su­bhūti, when a powerful man trained in archery fires an arrow far into the sky, and then fires a succession of other arrows, one after another, he can prevent that [first] arrow from falling to the ground as long as he wishes, but if he were to think, ‘Alas! I wish this arrow would fall to the ground!’ and he then ceases to fire the subsequent arrows far into the sky, the arrows would all fall to the ground in succession, one after the other. Similarly, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom that is retained by skill in means do not actualize the finality of existence until the roots of virtuous action have been brought to maturity in unsurpassed, genuinely perfect enlightenment. But when those roots of virtuous action have been brought to maturity in unsurpassed, genuinely perfect enlightenment, then they do actualize the authentic finality of existence. So it is, Su­bhūti, that great bodhisattva beings who practice the transcendent perfection of wisdom should make a definitive analysis in accord with the reality of these phenomena.”

Then the venerable Su­bhūti said to the Blessed One, “Reverend Lord! How wonderful it is, Reverend Lord, that while great bodhisattva beings have trained in this reality, trained in the finality of existence, trained in the real nature, trained in the expanse of reality, trained in the emptiness that transcends extremes, trained in the emptiness of independent characteristics, and trained in the three gateways to liberation, and so forth, the difficult achievement of great bodhisattva beings is that they do not regress in the interim [before attaining unsurpassed, genuinely perfect enlightenment]. This is most amazing!”

The Blessed One replied, “Su­bhūti, such great bodhisattva beings do not forsake all sentient beings and they maintain such extraordinary aspirations. Su­bhūti, those great bodhisattva beings magnanimously think, ‘I will not forsake all sentient beings. I alone should release all those sentient beings who maintain inauthentic doctrines.’ So it is that great bodhisattva beings, for the sake of those sentient beings, then actualize emptiness as a gateway to liberation, and similarly, they actualize signlessness as a gateway to liberation, and aspirationlessness as a gateway to liberation. One should know that the non-actualization of the finality of existence by great bodhisattva beings until they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment indicates their skill in means with respect to emptiness, signlessness, and aspirationlessness as gateways to liberation.

“Moreover, Su­bhūti, great bodhisattva beings always analyze the profound topics, which are as follows: the emptiness of internal phenomena [and the other aspects of emptiness], up to and including the emptiness of essential nature with respect to non-entities, and similarly, the four applications of mindfulness and [other causal attributes], up to and including the noble eightfold path. They always analyze the three gateways to liberation. Accordingly, they also think, ‘In order that these sentient beings who, over a long period of time, have fallen under the sway of evil associates, who continue to apprehend egotistical views, and likewise who apprehend [notions] of sentient beings, and so on, up to and including [notions of] experiencers and experiencing subjects, might abandon these views, I will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, and teach the sacred doctrine to those sentient beings who continue to apprehend in such ways!’ At that time, even though great bodhisattva beings become absorbed in the meditative stability of emptiness as a gateway to liberation, as far as the realization of the finality of existence is concerned, they do not actualize that finality of existence through which the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are actualized.”

“When great bodhisattva beings become absorbed in the meditative stability of signlessness as a gateway to liberation, or in the meditative stability of aspirationlessness, at that time they do actualize all things that are free from contaminants, and yet, as far as the actualization of the finality of existence is concerned, they do not actualize that finality of existence through which the fruit of entering the stream, and so forth, up to and including individual enlightenment, are actualized.

“Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly, and who have set their mind on enlightenment and these roots of virtuous action, do not, in the interim, actualize the finality of existence. They will not degenerate from the four meditative concentrations, the four formless concentrations, the four applications of mindfulness, and so on. They will not degenerate from the noble eightfold path. They will not degenerate from emptiness, signlessness, and aspirationlessness—the gateways to liberation. Similarly, they will not degenerate from 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.

“Su­bhūti, when great bodhisattva beings practice the transcendent perfection of wisdom accordingly, until they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment they will not degenerate from all the [causal] attributes that are aspects of enlightenment, or from all the [fruitional] attributes of the buddhas. Always retained by skill in means and enhanced by virtuous attributes, their sense faculties become keener, unlike the sense faculties of the śrāvakas and the pratyekabuddhas.

“Moreover, Su­bhūti, when great bodhisattva beings perceive sentient beings, they think, ‘For a long period of time these sentient beings have been engaging in four misconceptions, namely, the notion that there is permanence, the notion that there is happiness, the notion that there is a self, and the notion that existence is pleasant. I should attain enlightenment for the sake of those sentient beings. By any means I should swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment and teach them the sacred doctrines that [all things are] impermanent, imbued with suffering, and without a self, and that nirvāṇa is peace.’ Although they have set their minds accordingly [on enlightenment] and practice the transcendent perfection of wisdom through skill in means, they will not enter into the meditative stabilities of the buddhas. At that time, they possess 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, and though they may even become absorbed in those [fruitional] attributes, they will not actualize the finality of existence until they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.

“Moreover, Su­bhūti, when great bodhisattva beings perceive sentient beings, they think, ‘Alas! For a long period of time these sentient beings have fallen under the sway of evil associates, and they have continued to engage in an apprehending manner in the following views: the concept of self; or the concept of sentient beings; or, in the same vein, [concepts of other postulated subjects], up to and including the concept of a knower; or similarly, the concept of physical forms, the concept of feelings, the concept of perceptions, the concept of formative predispositions, the concept of consciousness, the concept of aggregates, the concept of sensory elements, and the concept of sense fields. For the sake of those sentient beings, when I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, then I should ensure by any means, through the four immeasurable aspirations, the four formless meditative absorptions, and the four attractive qualities of a bodhisattva, that those sentient beings act appropriately so that the faults of the perceptual views associated with those sentient beings do not arise!’ When those with skill in means have set their minds accordingly [on enlightenment] and practice the transcendent perfection of wisdom, even if they perfectly acquire the ten powers of the tathāgatas and the eighteen distinct qualities of the buddhas, on account of their view with regard to sentient beings, they will not actualize the finality of existence, but, after cultivating the meditative stabilities of emptiness, signlessness, and aspirationlessness, they will become perfected.

“Moreover, Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of wisdom perceive sentient beings under the sway of evil associates, they think, ‘Alas! For a long period of time these sentient beings have engaged with signs, that is to say, they have engaged with signs denoting the female gender, the male gender, signs of visible forms, and signs of sounds, odors, tastes, tangibles, and mental phenomena. When I have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, then, by any means, I should ensure that those sentient beings act appropriately so that the faults associated with those sentient beings do not arise!’ When those endowed with skill in means have set their mind on enlightenment, even if they perfectly acquire the ten powers of the tathāgatas and the eighteen distinct qualities of the buddhas, on account of their view with regard to sentient beings, they will not actualize the finality of existence, but, after cultivating the meditative stabilities of emptiness, signlessness, and aspirationlessness, they will become perfected.

“It is impossible and there is no chance, Su­bhūti, that great bodhisattva beings who practice the six transcendent perfections, who investigate the emptiness of internal phenomena, and who possess such attributes of gnosis would perceive formative predispositions as imbued with happiness, describe formative predispositions as being imbued with happiness, or enter into association with the three world systems. That is an impossibility!

“When great bodhisattva beings practice accordingly, it should be asked, ‘How do great bodhisattva beings who wish to attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment investigate these [fruitional] attributes and become absorbed in the meditative stability of emptiness, without actualizing the finality of existence through which the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are attained, and in which non-arising, non-cessation, non-conditioning, and non-entity are not realized? The same refrain may be extensively applied also to [the meditative stabilities] of signlessness and aspirationlessness.

“Su­bhūti, when great bodhisattva beings who practice the transcendent perfection of wisdom are questioned by other great bodhisattva beings in that manner, if they respond that when they cultivate all the aspects of enlightenment, they should be attentive to emptiness, they should be attentive to signlessness and aspirationlessness, and they should be attentive to non-conditioning and non-cessation, instead of demonstrating the altruistic attitude that sentient beings should not be forsaken, or responding with skill in means, one should know that these sons of enlightened heritage or daughters of enlightened heritage have not been foreordained by the lord buddhas to attain unsurpassed, genuinely perfect enlightenment. If you ask why, it is because great bodhisattva beings do not speak of, demonstrate, or analyze their investigation of the irreversible level.

“Su­bhūti, these great bodhisattva beings should know that great bodhisattva beings who have precisely investigated the six transcendent perfections on the irreversible level will not regress to the level of attenuated refinement [of the śrāvakas].”

“Reverend Lord! Is there a reason why great bodhisattva beings may be styled ‘irreversible’?”

The Blessed One replied, “Su­bhūti, there is! Su­bhūti, whether or not they have attained the six transcendent perfections, irreversible bodhisattvas will respond precisely in the manner of an irreversible great bodhisattva being.”

“O Reverend Lord! If there are many bodhisattvas who are engaged in [the pursuit of] enlightenment, there are few who could respond in the manner of an irreversible great bodhisattva being, whether they abide on the purificatory levels or the non-purificatory levels.”

The Blessed One replied, “Su­bhūti, it is so! If you ask why, Su­bhūti, great bodhisattva beings of whom the level of irreversible gnosis has been foreordained are few in number. Those who have been foreordained will respond correctly. One should know that they have cultivated the roots of virtuous action. Those great bodhisattva beings will not be captivated by the whole world, with its gods, humans, and antigods.”

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

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, the emptiness of internal phenomena constitutes the sameness of great bodhisattva beings. Similarly, the emptiness of external phenomena, and, Su­bhūti, in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, constitute the sameness of great bodhisattva beings. Su­bhūti, all these aspects of emptiness constitute the sameness of great bodhisattva beings. Having trained in these great bodhisattva beings will attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment.”

“Reverend Lord! Are those great bodhisattva beings who undertake training in order to terminate physical forms and become detached from them, so that they cease and do not arise, actually training in omniscience? Similarly, are those who undertake training in order to terminate feelings, perceptions, formative predispositions, and consciousness, and become detached from them so that they cease and do not arise, actually training in omniscience? Reverend Lord! Are those great bodhisattva beings who undertake training in order to terminate the six transcendent perfections and become detached from them, so that they cease and do not arise, actually training in omniscience? The same goes for the applications of mindfulness, and so on, and in the same vein, are those great bodhisattva beings who undertake training in order to terminate [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and become detached from them so that they cease and do not arise, actually training in omniscience?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, do you think that the real nature of physical forms can be terminated or abandoned, or does it cease?”

“No, Reverend Lord!”

“Su­bhūti, do you think that the real nature of feelings, perceptions, formative predispositions, and consciousness can be terminated or abandoned, or does it cease?”

“No, Reverend Lord!”

“Su­bhūti, do you think that the real nature of the six transcendent perfections can be terminated or abandoned, or does it cease?”

“No, Reverend Lord!”

“Su­bhūti, do you think that the real nature of the four applications of mindfulness, and in the same vein, the real nature of [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, can be terminated or abandoned, or does it cease?”

“No, Reverend Lord!”

Then, the Blessed One said, “Su­bhūti, so it is that when great bodhisattva beings train accordingly in the real nature of these attributes, they do train in omniscience. They train in the six transcendent perfections, they train in the four applications of mindfulness, and in the same vein, they train in [all other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Su­bhūti, great bodhisattva beings who train accordingly will manifestly attain the transcendent perfection of all trainings. They cannot succumb to demonic forces, or to the gods within the realms of demonic forces. They will swiftly attain the level of an irreversible bodhisattva. They will abide within the perceptual range of their respective tathāgatas. They will also be established in the protective sacred doctrine. They will also refine their respective buddhafields. They will also bring sentient beings to maturity. They will also train in great loving kindness and great compassion.

“Su­bhūti, great bodhisattva beings who train accordingly will turn the wheel of the sacred doctrine, repeating it in the three times and in its twelve aspects. They will lead sentient beings, hundreds of billion trillions in number, to attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the psycho-physical aggregates. They will ensure that the lineage of the tathāgatas will not be interrupted. They will also open the gates to immortality. They will establish innumerable, countless, immeasurable sentient beings in the three vehicles. Su­bhūti, great bodhisattva beings who train accordingly will train in omniscience.

“Su­bhūti, inferior sentient beings, on account of their volitions, cannot undertake this training, but great bodhisattva beings who wish to liberate all sentient beings from cyclic existence do undertake this training. Su­bhūti, great bodhisattva beings who train accordingly will never be born among the denizens of the hells. They will not be born among animals, in the world of Yama, or in the domains of anguished spirits. They will not be born among frontier tribesmen. They will not be born among inferior classes of beings, among the destitute, or among servile classes. They will never be blind, hunchbacked, crippled, or mutilated. They will not have impaired vision. They will not be too tall, they will not be too short, nor will they be sallow in complexion. They will not become killers of living creatures, and so on. They will not resort to mistaken views. They will never sustain themselves through wrong livelihood. They will not acquire anything that is inauthentic. They will not acquire anything but the sacred doctrine. They will not acquire degenerate morality. Su­bhūti, great bodhisattva beings who train accordingly will never be born among the long-lived gods.

“This is their skill in means. If they possess skill in means, they will become absorbed in the meditative concentrations, the immeasurable aspirations, the meditative stabilities, and the formless] absorptions, but they will not take rebirth [in the world systems of form and formlessness] due to these influences.

“Su­bhūti, when great bodhisattva beings possess skill in means, it is revealed in this profound transcendent perfection of wisdom that they may become absorbed in the meditative concentrations, the immeasurable aspirations, the meditative stabilities, and all the formless absorptions, but on arising [from these states] their skill in means ensures that they will not be reborn [in the higher realms] through the influence [of those meditations], nor will they be will born among the long-lived gods. Su­bhūti, great bodhisattva beings who train accordingly will refine all the attributes, powers, and assurances of the buddhas. They will not fall into the level of the śrāvakas or the level of the pratyekabuddhas.”

Thereupon, the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Inasmuch as all things are naturally pure, what are the attributes of great bodhisattva beings that should be refined?”

The Blessed One replied, “It is so, Su­bhūti! It is just as you have said. Su­bhūti, all things are naturally pure. Su­bhūti, inasmuch as all things are naturally pure, when these great bodhisattva beings train in this profound transcendent perfection of wisdom, it is their absence of fear and intimidation with respect to all things that constitutes the transcendent perfection of wisdom. But since ordinary people do not know this, for the sake of ordinary people, great bodhisattva beings practice the transcendent perfection of generosity, and in the same vein, they practice [the other causal and fruitional attributes], up to and including omniscience.

“Su­bhūti, great bodhisattva beings who train accordingly obtain the powers and assurances of the buddhas with respect to all things, and they will not regress to the level of the śrāvakas or the level of the pratyekabuddhas. They will transcend the mental activities, conceptual elaborations, and distractions of all sentient beings.

“For example, Su­bhūti, just as there are few places on earth where gold or silver are found, in the same way, Su­bhūti, those who have undertaken this training and practiced the transcendent perfection of wisdom are few in number. On the other hand, those sentient beings who undertake training with the levels of the śrāvakas and pratyekabuddhas as their objective are much more numerous.

“For example, Su­bhūti, just as there are few who have undertaken actions fitting for a universal monarch, while those who have undertaken actions fitting for a garrison commander are much more numerous, in the same way, Su­bhūti, those sentient beings who have entered upon the path that leads to omniscience are few in number, whereas those sentient beings who have entered upon the paths of the śrāvakas and pratyekabuddhas are much more numerous.

“Also, Su­bhūti, among those persons who follow the vehicle of the bodhisattvas, those who are inclined toward unsurpassed, genuinely perfect enlightenment and who will attain manifestly perfect buddhahood are few in number, whereas those persons who follow the vehicle of the bodhisattvas but regress to the levels of the śrāvakas and pratyekabuddhas are much more numerous.”

“Su­bhūti, those persons who follow the vehicle of the bodhisattvas and who practice this profound transcendent perfection of wisdom without hesitation will enter into the irreversible level. Those who do not practice it without hesitation will not irreversibly attain unsurpassed, genuinely perfect enlightenment. So it is, Su­bhūti, that great bodhisattva beings who wish to enter into the irreversible level should train in this profound transcendent perfection of wisdom.

“Moreover, Su­bhūti, great bodhisattva beings who practice this profound transcendent perfection of wisdom will never develop thoughts of miserliness. They will never develop thoughts of degenerate morality, thoughts of indolence, thoughts of distraction, and thoughts of stupidity. They will never develop thoughts of desire, thoughts of hatred, and thoughts of delusion. They will never develop thoughts of bewilderment and thoughts of carelessness. They will never develop thoughts of physical forms. They will never develop thoughts of feelings, perceptions, formative predispositions, and consciousness. In the same vein, they will never develop thoughts of the transcendent perfection of generosity, thoughts of the other transcendent perfections, up to and including the transcendent perfection of wisdom, and thoughts of the applications of mindfulness. They will never develop thoughts of the eighteen distinct qualities of the buddhas, and of enlightenment. If you ask why, Su­bhūti, it is because when these great bodhisattva beings practice this profound transcendent perfection of wisdom, they do not consider and do not apprehend anything at all. Since they do not apprehend, they do not develop thoughts with regard to anything. So it is, Su­bhūti, that great bodhisattva beings who have practiced this profound transcendent perfection of wisdom have acquired all the transcendent perfections. They have elucidated all the transcendent perfections. They have indeed possessed all the transcendent perfections. If you ask why, Su­bhūti, it is because all the transcendent perfections are subsumed in this profound transcendent perfection of wisdom.

“For example, Su­bhūti, just as sixty-two views are subsumed within the false view about perishable composites, in the same way, Su­bhūti, all the transcendent perfections are subsumed in this profound transcendent perfection of wisdom. For example, Su­bhūti, just as when the faculty of the life force has ceased at the time of a man’s death all the other sense faculties will cease, in the same way, Su­bhūti, all the other five transcendent perfections are subsumed in this profound transcendent perfection of wisdom. Su­bhūti, if there were no transcendent perfection of wisdom all these others would not be transcendent perfections. Therefore, Su­bhūti, great bodhisattva beings who wish to transcend all the transcendent perfections should train in this profound transcendent perfection of wisdom.

“Moreover, Su­bhūti, great bodhisattva beings who practice this profound transcendent perfection of wisdom train in that which is exalted among all sentient beings. If you ask why, it is because they attain the unsurpassed state. Su­bhūti, do you think that the sentient beings inhabiting this world system of the great trichiliocosm are many?”

“Reverend Lord! The sentient beings of Jambu­dvīpa are many, let alone the sentient beings in this world system of the great trichiliocosm!”

The Blessed One replied, “Su­bhūti, if all the sentient beings in this world system of the great trichiliocosm, as many as there have been throughout time, had acquired a human body and all of them had then attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, and a single son of enlightened heritage or daughter of enlightened heritage who followed the vehicle of the bodhisattvas had honored, venerated, and respected those tathāgatas, arhats and genuinely perfect buddhas, and performed all kinds of service on their behalf, offering for the duration of their lives robes, food, bedding, mats, medicines for the treatment of ailments, and [other] resources—Su­bhūti, do you think that son of enlightened heritage or daughter of enlightened heritage who followed the vehicle of the bodhisattvas would, on that basis, have generated much merit?”

“Reverend Lord! There would be many merits. They would be immeasurable, Reverend Su­gata!”

The Blessed One replied, “Su­bhūti, when a son of enlightened heritage or daughter of enlightened heritage who follows the vehicle of the bodhisattvas has heard this profound transcendent perfection of wisdom, and then retained, held, recited, mastered, and been attentive to it in the correct manner, and also practiced it with the real nature as his or her focus, that son of enlightened heritage or daughter of enlightened heritage who follows the vehicle of the bodhisattvas would generate much greater merit than the aforementioned merits. If you ask why, Su­bhūti, it is because this profound transcendent perfection of wisdom, with which great bodhisattva beings are endowed, has the great benefit of attaining unsurpassed, genuinely perfect enlightenment.

“Therefore, Su­bhūti, great bodhisattva beings who wish to become unsurpassed among all sentient beings, who wish to become a protector and refuge to all those sentient beings who are unprotected and without a refuge, who wish to become an ally of those who are without allies, who wish to become an eye to the blind, who wish to become a lamp for sentient beings who are immersed in the darkness of fundamental ignorance, who wish to attain genuinely perfect buddhahood, who wish to pursue the perceptual range of omniscience, who wish to express themselves through the emanational display of the buddhas, who wish to roar the lion’s roar of the completely perfect buddhas, who wish to beat the great drum of the sacred doctrine, who wish to blow the conch of the sacred doctrine, who wish to enunciate the sacred doctrine, and who wish to enter into the deathless expanse—all of these should train in this profound transcendent perfection of wisdom. Great bodhisattva beings who train in the transcendent perfection of wisdom will never grasp these great acquisitions, but there is never any excellence that they will not attain.”

“Reverend Lord! Will they also attain the excellence of the śrāvakas? Will they also attain the excellence of the pratyekabuddhas?”

The Blessed One replied, “Su­bhūti, they will indeed attain the excellence of the śrāvakas and they will also attain the excellence of the pratyekabuddhas, but they should not remain fixed in those two modes of excellence. Nor should they become dependent on them. Su­bhūti, having perceived them through their cognition and view, they should transcend these levels, and enter into the maturity of the bodhisattvas.

“Su­bhūti, the bodhisattvas who train in this manner indeed approach omniscience. They swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. They become worthy recipients of the donations of the whole world, with its gods, humans, and antigods. They surpass all other worthy recipients of worldly donations—virtuous ascetics, brāhmin priests, śrāvakas, or pratyekabuddhas—and they become worthy recipients of patronage. They do not forsake the transcendent perfection of wisdom, and they do not lack the transcendent perfection of wisdom.

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

“If, however, they were to think, ‘This is the transcendent perfection of wisdom! That is subsumed within this transcendent perfection of wisdom! Thereby I will attain omniscience!’—when they perceive in that way, they do not practice the transcendent perfection of wisdom. Rather, they should not perceive the nature of the transcendent perfection of wisdom, designating it with words such as, ‘This is the practice of the transcendent perfection of wisdom! The transcendent perfection of wisdom is contained herein!’

“When they neither perceive nor see anyone who possesses the transcendent perfection of wisdom, anything which would bring about the transcendent perfection of wisdom, or anyone who would attain emancipation through the transcendent perfection of wisdom, and then attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment, great bodhisattva beings who practice accordingly do indeed practice the transcendent perfection of wisdom.

“If they think, ‘Since the expanse of reality, the real nature, and the finality of existence are fixed states, they are not the transcendent perfection of wisdom! The transcendent perfection of wisdom is not contained therein! No one will attain emancipation through this transcendent perfection of wisdom!’ then, Su­bhūti, those great bodhisattva beings who practice accordingly do indeed practice the transcendent perfection of wisdom.”