The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 61

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are indivisible, signless, and empty of their own defining characteristics, how could the cultivation of the six perfections, namely the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, be fulfilled? How indeed are contaminated and uncontaminated phenomena differentiated? How is the perfection of generosity gathered in the perfection of wisdom? How are the perfection of ethical discipline, [F.203.b] the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration gathered in the perfection of wisdom? How are [all causal and fruitional attributes], up to and including the distinct qualities of the buddhas, gathered in the perfection of wisdom? Blessed Lord, how is it conceived that such phenomena do indeed have different defining characteristics when their sole defining characteristic is that they are without defining characteristics?”

The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom while abiding in the five acquisitive aggregates that are dreamlike. They dispense generosity, maintain ethical discipline, cultivate tolerance, undertake perseverance, cultivate meditative stability, and cultivate wisdom while abiding in the five acquisitive aggregates that are like a magical display, like a mirage, like an optical aberration, like an echo, like a reflection, like a gandharva spirit town, and like a phantom. They should reflect that the five acquisitive aggregates, which are dreamlike, are without defining characteristics, and that the five acquisitive aggregates, which are like a magical display, like a mirage, like an optical aberration, like an echo, like a reflection, like a gandharva spirit town, and like a phantom, are without defining characteristics. If you ask why, it is because a dream is without any essential nature, and a magical display, a mirage, an optical aberration, an echo, a reflection, a gandharva spirit town, [F.204.a] and a phantom are without any essential nature. {Ki.VII: 30} Anything that is without essential nature is without defining characteristics. That which is without defining characteristics has the sole defining characteristic that it is without defining characteristics.

“For this reason, Subhūti, you should know that generosity is without defining characteristics, the dispenser [of generosity] is without defining characteristics, and the recipient is without defining characteristics. Those who dispense generosity [and so forth], while knowing this, fulfill the perfection of generosity. When they fulfill the perfection of generosity they do not turn away from the perfection of ethical discipline. They do not turn away from the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. Abiding in these six perfections, they perfect the four meditative concentrations, and they perfect the four immeasurable attitudes and the four formless absorptions. They perfect the four applications of mindfulness, and they perfect the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They perfect the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They perfect the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of wishlessness, the eight aspects of liberation, the nine serial steps of meditative absorption, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the kinds of exact knowledge, [F.204.b] the ten powers of the tathāgatas, the four fearlessnesses, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Abiding in these attributes of the noble ones, which arise from the maturation [of past actions] and are indeed supramundane and uncommon, they travel to the immeasurable, countless, and inestimable world systems of the ten directions through their miraculous ability, and approach all the lord buddhas who reside in them, and venerate them with robes, alms, bedding, medicines, and many useful things. They act for the sake of beings through all sorts of resources and joys. They attract through their generosity those beings who are attracted by generosity. They attract through their wisdom [and so forth] those who are attracted by ethical discipline, tolerance, perseverance, meditative concentration, and wisdom. They attract through all-aspect omniscience [and all the attributes and goals] those who are attracted by [all the attributes and goals], up to and including all-aspect omniscience. They attract through their respective virtuous attributes those who are attracted by the corresponding virtuous attributes. Endowed with those roots of virtuous action and with mastery over all phenomena, they accept [rebirth] in cyclic existence, but are untainted by the sufferings of cyclic existence. For the sake of beings, they accept the excellent resources of gods and humans. They attract beings with those excellent resources. Knowing that all phenomena are without defining characteristics, [F.205.a] they know the fruit of entering the stream to nirvāṇa but do not dwell in it. They know the fruit of being destined for only one more rebirth, {Ki.VII: 31} the fruit of no longer being subject to rebirth, and arhatship, but they do not dwell in them. They know individual enlightenment, but they do not dwell in it. If you ask why, it is because, having known all phenomena, they attain the all-aspect omniscience that is uncommon to the śrāvakas and pratyekabuddhas. So it is, Subhūti, that bodhisattva great beings, who know all phenomena to be without defining characteristics, know that the six perfections are without defining characteristics. They know that [all the attributes and goals], up to and including all-aspect omniscience, are without defining characteristics.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of ethical discipline, while abiding in the five acquisitive aggregates that are dreamlike, and abiding in the five acquisitive aggregates that are like a magical display, like a mirage, like an optical aberration, like an echo, like a reflection, like a gandharva spirit town, and like a phantom. Subhūti, knowing the five acquisitive aggregates to be dreamlike, and knowing the five acquisitive aggregates to be like a magical display, like a mirage, like an optical aberration, like an echo, like a reflection, like a gandharva spirit town, and like a phantom, these bodhisattva great beings also complete the perfection of ethical discipline, which is without defining characteristics, undamaged, unimpaired, faultless, unsullied, nondegenerate, abundant in splendor, praised by the learned, utterly perfect, sublime, uncontaminated, [F.205.b] included in the path, and supramundane.

“Maintaining these attributes, they maintain the conventional ethical disciplines525 in which precepts are adopted, and they also maintain ethical discipline acquired on the basis of the true nature, ethical discipline conjoined with restraint,526 ethical discipline that is apprehended, ethical discipline that is habitual, and ethical discipline that is not habitual. Endowed with such ethical disciplines, they do not assert the supremacy of anything at all, and so they lay no claims by thinking, ‘Through this ethical discipline, may I be reborn equal in fortune to the great and lofty royal families, or may I be reborn equal in fortune to the great and lofty priestly families, or among the great and lofty householder families!’ They lay no claims by thinking, ‘May I become a minor king or a universal emperor! May I be reborn equal in fortune to the gods of the Caturmahā­rāja­kāyika realm! May I be reborn equal in fortune to the gods of the Trayastriṃśa realm, to those of the Yāma realm, or those of the Tuṣita realm, those of the Nirmāṇarata realm, and those of the Para­nirmita­vaśa­vartin realm! {Ki.VII: 32} May I attain the fruit of one who has entered the stream to nirvāṇa! May I attain the fruit of one destined for only one more rebirth, or the fruit of one no longer subject to rebirth, arhatship, individual enlightenment, or [unsurpassed, complete] enlightenment!’

“If you ask why, it is because all phenomena are without defining characteristics. Since they have a sole defining characteristic‍—the defining characteristic of the essential nature of nonentity‍—phenomena that are without defining characteristics cannot acquire phenomena that are without defining characteristics. Nor can phenomena that have dissimilar defining characteristics acquire phenomena that have dissimilar defining characteristics. Nor can phenomena with dissimilar defining characteristics or without defining characteristics acquire phenomena with dissimilar defining characteristics or without defining characteristics. So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom will complete the perfection of ethical discipline that is without defining characteristics, [F.206.a] and then embark on the maturity of the bodhisattvas. When they have embarked on the maturity of the bodhisattvas, they will accept that phenomena are nonarising. When they engage in knowledge of the path, they will attain the five extrasensory powers that arise through the maturation [of past actions], and then they will dwell in the five hundred dhāraṇī gateways and the five hundred gateways of meditative stability. Having attained the four kinds of exact knowledge, they will venerate the lord buddhas. Traveling from buddhafield to buddhafield, they will bring beings to maturation, and also acquire the buddhafields. Even if they frequent cyclic existence with its five classes of living beings, they will never be tainted by the ripening of past actions that is associated with cyclic existence. Just as a phantom may stand, move, rest, sit, or even lie down, but no going, coming, resting, sitting, or lying down is apprehended, in the same way they may even act on behalf of beings, but they do not apprehend beings or even the concept of a being. [B66]

“Subhūti, just as a tathāgata, arhat, completely awakened buddha, who is said to be utterly at peace, may attain consummate buddhahood in unsurpassed, complete enlightenment, and then turn the wheel of the Dharma, and even after causing immeasurable beings to attain final nirvāṇa through the two vehicles, may no longer discern any such bodhisattva prophesied to attain unsurpassed, complete enlightenment, and let go of the formative predispositions of his [current] lifespan while sending forth an emanation, [F.206.b] and pass into final nirvāṇa in the expanse of nirvāṇa, where there is no residue of the aggregates‍—and that emanation, Subhūti, would then, after one eon has passed, prophesy bodhisattva great beings to attain unsurpassed, complete enlightenment and itself pass into final nirvāṇa, {Ki.VII: 33} although no physical form, feelings, perceptions, formative predispositions, consciousness, or entity could be apprehended at all with respect to that [emanation] that has attained final nirvāṇa‍—in the same way, Subhūti, bodhisattva great beings do not apprehend beings or the concept of a being, and yet they indeed act on behalf of beings. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of ethical discipline without defining characteristics.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of tolerance without defining characteristics, while abiding in the five acquisitive aggregates that are dreamlike, and abiding in the five acquisitive aggregates that are like an echo, like an optical aberration, like a magical display, like a mirage, and like a phantom.

“Subhūti, if you ask how bodhisattva great beings complete the perfection of tolerance while maintaining attributes that are without defining characteristics, in this regard, Subhūti, bodhisattva great beings complete the perfection of tolerance through two modes of tolerance. [F.207.a] If you ask what these two are, they comprise the tolerance of the experience [of suffering] and the tolerance that understands phenomena. If you ask what is the tolerance of the experience [of suffering], this implies that, starting from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, even if all beings were to approach those bodhisattva great beings and reprimand them, or rebuke them with unpleasant words and speak mendacious and harsh words, or strike or beat them with clods of earth, clubs, and weapons, seeking to complete the perfection of tolerance, these bodhisattva great beings would not have even the slightest thought imbued with anger or malice. But they should above all cultivate compassion for those beings, thinking, ‘Alas, these beings are tormented by the ailments of afflicted mental states. I should not have negative thoughts toward them. Rather, I should accept them because I have accepted those aggregates that are inimical.’ Imbued with loving kindness and resorting to compassion, such reflections are called the tolerance of the experience [of suffering].

“If you ask what is the tolerance that understands phenomena, since even those beings are ultimately nonapprehensible, [bodhisattvas] should think, ‘Who is scolding me, reprimanding me with unpleasant words, or speaking mendacious and harsh words? Who is beating me with clods and clubs, or striking me with weapons? All formative predispositions are illusion-like. They are hollow, void, vacuous, and like space. They are without self, any sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, or persons. Since all these conceptual thoughts derive from imagination, who is scolding me, reprimanding me with unpleasant words, or speaking mendacious and harsh words? Who is beating me with clods and clubs, or striking me with weapons? [F.207.b] Owing to the emptiness of essential nature and owing to the emptiness of ultimate reality, I should not conceptualize in these ways.’ This is called the tolerance that understands phenomena. Reflecting in that manner, they perfect the perfection of tolerance. Those who have perfected the perfection of tolerance attain the acceptance that phenomena are nonarising.”

Then Subhūti asked, “Blessed Lord, what is the acceptance that phenomena are nonarising? What is its extent? What is its cognition?”

“Subhūti,” replied the Blessed One, “not even the slightest phenomena arise‍—this denotes nonarising. Acceptance is said to be that through which it is cognized. Through this cognition, they acquire the acceptance that phenomena are nonarising.” {Ki.VII: 34}

“Blessed Lord, what are the distinctions between the acceptance that śrāvakas and pratyekabuddhas have with respect to [the truth] that phenomena are nonarising, and the acceptance that bodhisattvas have with respect to [the truth] that phenomena are nonarising?”

“Subhūti,” replied the Blessed One, “the acceptance of bodhisattva great beings includes the cognition and correct exertion of those who enter the stream to nirvāṇa. The acceptance of bodhisattva great beings includes the cognition and correct exertion of those who are destined for only one more rebirth. The acceptance of bodhisattva great beings includes the cognition and correct exertion of those who are no longer subject to rebirth. The acceptance of the bodhisattva great beings includes the cognition and correct exertion of those who are arhats. The acceptance of bodhisattva great beings includes the cognition and correct exertion of those who are pratyekabuddhas. [F.208.a] This then is the distinction between the acceptance of the śrāvakas and pratyekabuddhas, and the acceptance of the bodhisattvas.

“Subhūti, bodhisattva great beings who possess such acceptance surpass all the śrāvakas and pratyekabuddhas. Abiding in this acceptance that phenomena are nonarising, which derives from the maturation [of past actions], they practice the path of the bodhisattvas, and perfect the knowledge of the path. By perfecting this, they will not lack the thirty-seven factors conducive to enlightenment, or the meditative stabilities of emptiness, signlessness, and wishlessness. They will not lack the five extrasensory powers, and since they will not lack the five extrasensory powers, they will bring beings to maturation, and refine the buddhafields. Having brought beings to maturation and refined the buddhafields, they will attain all-aspect omniscience through the wisdom of a single instant. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they will perfect the perfection of tolerance, which is without defining characteristics.

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they exert physical and mental perseverance, while abiding in the five acquisitive aggregates that are dreamlike, and abiding in the five acquisitive aggregates that are like an echo, like an optical aberration, like a magical display, like a mirage, and like a phantom. Through physical perseverance, they actualize miraculous abilities; {Ki.VII: 35} [F.208.b] traversing the world systems of all the cardinal and intermediate directions, they act for the sake of beings and refine the buddhafields. Through physical perseverance, they will bring beings to maturation, encourage them to engage in the three vehicles, and establish them in those vehicles. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they will perfect the perfection of tolerance, which is without defining characteristics.

“One who possesses mental perseverance, which is included within the path and the branches of the path free from contaminants, will perfect the integration of all the following virtuous attributes: the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Practicing in that manner, bodhisattva great beings will perfect all-aspect omniscience, and by perfecting that, they will abandon all the connecting propensities. Having abandoned all the connecting propensities, they will perfect the excellent major marks, [F.209.a] and after acquiring an aureole, they will turn the wheel of the Dharma, in the three times and in its twelve aspects. Through this turning [of the wheel], the world systems of the great trichiliocosm will shake, shudder, and judder in six ways;527 they will rock, reel, and totter, and they will quiver, careen, and convulse.

“All world systems of the great trichiliocosm“And those entities and those objective supports, those wholesome roots, and those bases of meritorious action arisen from rejoicing are extinguished, stopped, nonexistent, and have run out,”

“Does thought dedicate thought? If thought were to dedicate thought, there would be no coming together of two thoughts”

“The intrinsic nature of thought cannot be dedicated”