Chapter 49

49.1Then the venerable Śāradvatīputra said to the venerable Subhūti, “Indeed, Venerable Subhūti, bodhisattva great beings who practice the perfection of wisdom practice that which is the essence.”

49.2The venerable Subhūti replied to the venerable Śāradvatīputra, “Indeed, Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom practice that which is essenceless. If you ask why, Venerable Śāradvatīputra, the perfection of wisdom is essenceless. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are essenceless. The emptiness of internal phenomena is essenceless. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are essenceless. The applications of mindfulness are essenceless. The correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are essenceless. [The fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are essenceless. [The goals], up to and including all-aspect omniscience, are essenceless.” [F.53.b]

49.3Then the vast multitude of gods inhabiting the realm of desire and inhabiting the realm of form thought, “Those noble sons or noble daughters who set their minds on unsurpassed, complete enlightenment, who practice this profound perfection of wisdom, just as it has been explained, and who, despite practicing with that goal, do not actualize the very limit of reality through which they would remain on the level of the śrāvakas or the level of the pratyekabuddhas are all worthy of homage. For this reason, too, bodhisattva great beings who do not actualize the sameness of all phenomena are worthy of homage.”

49.4Then the venerable Subhūti said to those gods, {Ki.V: 40} “Divine princes, the difficulty for those bodhisattva great beings is not that they do not actualize the sameness of all phenomena, by doing which they would remain on the level of the śrāvakas or the level of the pratyekabuddhas, but, divine princes, beyond that, the difficulty is that they don the armor that establishes inestimable, countless, and immeasurable beings in final nirvāṇa, when those beings whom they would lead to final nirvāṇa are utterly nonapprehensible.

49.5“Bodhisattva great beings who practice accordingly and think they should train all beings, having set out for unsurpassed, complete enlightenment, resolving to train all beings, might as well think that they should train space. If you ask why, beings should be regarded as void because space itself is void. Beings should be regarded as emptiness because space itself is emptiness. Beings should be regarded as essencelessness because space itself is essenceless. [F.54.a] Beings should be regarded as vacuity because space itself is vacuous. For this reason, divine princes, it is difficult for bodhisattva great beings who don the armor [of great compassion] for the sake of beings who do not exist. Those who, for the sake of beings, don the armor [of great compassion] might as well seek to do battle with space.

49.6“The armor that bodhisattva great beings don and the beings for whose sake they don the armor are both nonapprehensible. If you ask why, the armor that they don for the sake of beings should be regarded as void. If, when this is explained, bodhisattva great beings are not discouraged, then they do practice the perfection of wisdom. If you ask why, beings are void because physical forms are void. Beings are void because feelings, perceptions, formative predispositions, and consciousness are void. Beings are void because the sense fields, the sensory elements, and the links of dependent origination are void. Beings are void because the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment are void. Beings are void because [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are void. Beings are void because [the goals], up to and including all-aspect omniscience, are void.

49.7“The perfection of wisdom is void because physical forms are void. The perfection of wisdom is void because feelings, perceptions, formative predispositions, and consciousness are void. The perfection of wisdom is void because the sense fields, the sensory elements, and the links of dependent origination are void. The perfection of wisdom is void because the perfections, all the aspects of emptiness, and [F.54.b] the thirty-seven factors conducive to enlightenment are void. The perfection of wisdom is void because [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are void. The perfection of wisdom is void because [the goals], up to and including all-aspect omniscience, are void.

49.8“Divine princes, when it is taught that all phenomena are void, if bodhisattva great beings are not discouraged and not cowed, and their minds are not afraid, then those bodhisattva great beings do practice the perfection of wisdom.”

49.9Then the Blessed One asked the venerable Subhūti, “Why, Subhūti, do bodhisattva great beings not become discouraged with regard to the perfection of wisdom?”

49.10“Blessed Lord, bodhisattva great beings do not become discouraged with regard to the perfection of wisdom because all phenomena are nonexistent. Bodhisattva great beings do not become discouraged with regard to the perfection of wisdom because all phenomena are void, at peace, and nonarising. For this reason, Blessed Lord, bodhisattva great beings do not become discouraged with regard to the perfection of wisdom. If one were to ask why, Blessed Lord, it is because all phenomena are nonexistent and nonapprehensible {Ki.V: 41} in terms of the subject who would be discouraged, the instrument that would bring about discouragement, and the object of discouragement.

49.11“Blessed Lord, if, when this is explained, bodhisattva great beings are not discouraged, not fearful, not exasperated, not indolent, not afraid, and will not be terrified, then they are practicing the perfection of wisdom. If one were to ask why, [F.55.a] Blessed Lord, it is because all those are nonexistent in terms of the subject who would be discouraged, the instrument that would bring about discouragement, and the object of discouragement. Blessed Lord, the gods headed by Indra, those headed by Brahmā, and those headed by Prajāpati will pay homage to bodhisattva great beings who practice accordingly.”

49.12The Blessed One then replied, “Subhūti, it is not only the gods headed by Indra, those headed by Brahmā, and those headed by Prajāpati who will pay homage to those bodhisattva great beings who practice the perfection of wisdom, but also the gods of the Śubhakṛtsna realms, those of the Bṛhatphala realms, and those of the Pure Abodes who are of most sublime complexion will pay homage to those bodhisattva great beings who practice the perfection of wisdom accordingly. Subhūti, all the inestimable, countless, and immeasurable tathāgatas, arhats, completely awakened buddhas who are alive at present in the world systems of the ten directions will also turn their enlightened intention toward those bodhisattva great beings who practice the perfection of wisdom. That is to say, they will think, ‘Those bodhisattva great beings who practice the perfection of wisdom completely perfect the perfection of generosity, and they completely perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They completely perfect the emptiness of internal phenomena, [F.55.b] and they completely perfect [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They completely perfect the thirty-seven factors conducive to enlightenment. They completely perfect the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They completely perfect the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They completely perfect the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. They completely perfect [the goals], up to and including all-aspect omniscience.’

49.13“Subhūti, one should know that those bodhisattva great beings who practice the perfection of wisdom, and to whom the lord buddhas direct their enlightened intention, will set out for buddhahood.

49.14“Subhūti, if all the beings, as many as there are, in world systems as numerous as the grains of sand of the river Gaṅgā, were to transform into evil Māras, and if each of these Māras were also to emanate just as many evil Māras again, they would all be powerless to obstruct those bodhisattva great beings.

49.15“Subhūti, bodhisattva great beings who are endowed with two attributes will not be subdued by those evil Māras. If you ask what these two are, they are to regard all phenomena as emptiness and not to abandon all beings. [F.56.a] Subhūti, bodhisattva great beings who are endowed with these two attributes will not be subdued by evil Māras.

49.16“Moreover, Subhūti, bodhisattva great beings who are endowed with two [other] attributes will not be subdued by evil Māras. {Ki.V: 42} If you ask what these two are, they should do exactly what they say they will do, and they should be kept in mind by the lord buddhas. Subhūti, bodhisattva great beings who practice the perfection of wisdom and are endowed with these two attributes will not be subdued by evil Māras.

49.17“Subhūti, the gods will also think to approach bodhisattva great beings who practice accordingly; they will venerate them, and ask questions and counter-questions, enthusiastically saying, ‘Noble child, you should swiftly attain the enlightenment of the buddhas. Therefore, noble child, you should dwell in accordance with emptiness, you should dwell in accordance with signlessness, and you should dwell in accordance with wishlessness. If you ask why, noble child, dwelling in that manner, you will become a protector of beings who are without a protector, you will become a refuge for beings who are without a refuge, you will become an ally of beings who are without allies, you will become a sanctuary of beings who are without sanctuary, you will become a support for beings who are without support, you will become an island for beings without an island, and you will become a light for beings who are shrouded in darkness.’ If you ask why, it is because all the lord buddhas who are alive at present, teaching the Dharma in the inestimable and countless world systems, [F.56.b] surrounded by their monastic communities of monks, will continue to teach the Dharma and make their pronouncements by way of proclaiming the names and families of these bodhisattva great beings who possess the attributes of the perfection of wisdom.

49.18“For example, Subhūti, now I continue to teach the Dharma and make pronouncements by way of proclaiming the name of the bodhisattva great being Ratnaketu, and I continue to teach the Dharma and make pronouncements by way of proclaiming the name of the bodhisattva great being Śikhin, {Ki.V: 43} and I continue to teach the Dharma and make pronouncements by way of proclaiming the names of those who, in the service of the tathāgata, arhat, completely awakened buddha Akṣobhya, practiced chastity without being separated from the perfection of wisdom.

49.19“All the lord buddhas who are alive at present, teaching the Dharma [in the world systems] of the eastern direction, will also continue to teach the Dharma and make their pronouncements by way of rejoicing in all the bodhisattva great beings there who are practicing chastity without being separated from the perfection of wisdom.

49.20“All the lord buddhas who are alive at present, teaching the Dharma in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, will also continue to teach the Dharma and make their pronouncements by way of rejoicing in all the bodhisattva great beings there [F.57.a] who are practicing chastity without being separated from the perfection of wisdom.

49.21“These lord buddhas will also continue to teach the Dharma and make their pronouncements by way of rejoicing in all the bodhisattva great beings who‍—from when they first begin to set their mind on enlightenment until they have attained all-aspect omniscience‍—have been refining the path of enlightenment. If you ask why, Subhūti, it is because those bodhisattva great beings who are progressing so as not to interrupt the way to buddhahood are doing something that is difficult.”

49.22“Blessed Lord, while teaching the Dharma, do those lord buddhas proclaim the names of bodhisattva great beings who may regress, or of those whose progress is irreversible?”

49.23“Subhūti,” replied the Blessed One, “among irreversible bodhisattva great beings there are those who practice the perfection of wisdom. Among bodhisattva great beings who have not been prophesied, there are also those who practice the perfection of wisdom. The lord buddhas will continue to teach the Dharma and make their pronouncements by way of rejoicing in them, too.”

49.24“Blessed Lord, who are they?”

“Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the conduct of a bodhisattva, the lord buddhas continue to teach the Dharma and make pronouncements by way of rejoicing in those who are engaged in training under the tathāgata, arhat, completely awakened Buddha Akṣobhya. Subhūti, [F.57.b] the lord buddhas also continue to teach the Dharma and make their pronouncements by way of rejoicing in those who are engaged in training in the conduct of a bodhisattva under the bodhisattva great being Ratnaketu.

49.25“Moreover, Subhūti, there are bodhisattva great beings who practice the perfection of wisdom, and who believe that all phenomena are nonarising, {Ki.V: 44} but have not yet accepted that phenomena are nonarising. Although they believe that all phenomena are empty, that all phenomena are at peace, that all phenomena are vacuous, hollow, and dependent, and that all phenomena are without essence, they have not yet accepted that phenomena are nonarising. By way of rejoicing in them, too, the lord buddhas also continue to teach the Dharma and make their pronouncements.

49.26“Subhūti, those bodhisattva great beings whose names the lord buddhas continue to teach the Dharma and make their pronouncements by way of proclaiming are indeed prophesied, after transcending the levels of the śrāvakas and the level of the pratyekabuddhas, to attain unsurpassed, complete enlightenment. Subhūti, those bodhisattva great beings practicing the perfection of wisdom whose names the lord buddhas continue to teach the Dharma and make their pronouncements by way of proclaiming will dwell in the irreversible state, and abiding in it, they will attain all-aspect omniscience.

49.27“Moreover, Subhūti, when bodhisattva great beings hear the explanation of the profound perfection of wisdom, if they are free from doubt, free from hesitation, and free from delusion, accepting that this exactly accords with the explanation given by the tathāgatas, arhats, completely awakened buddhas, [F.58.a] then they will subsequently also hear this perfection of wisdom more extensively in the presence of the tathāgata, arhat, completely awakened buddha Akṣobhya and of those noble children who follow the vehicle of the bodhisattvas. Those noble children who follow the vehicle of the bodhisattvas will also dwell in the irreversible state because they believe in the profound perfection of wisdom, and they believe in it, just as it has been taught by the tathāgatas.

49.28“Subhūti, since bodhisattva great beings who hear this perfection of wisdom will have many advantages, one need not even speak of those who, having heard it, believe in it, dwell in the real nature, and are earnestly intent on the real nature. Abiding in the real nature and earnestly intent on the real nature, they will dwell in all-aspect omniscience.”

49.29“Blessed Lord, when they dwell in the real nature, earnestly intent on the real nature, if they do not apprehend anything at all, how then will they dwell in all-aspect omniscience? Blessed Lord, when, apart from the real nature, there is nothing apprehensible at all, who will dwell in this real nature? Who, abiding in the real nature, will attain consummate buddhahood in unsurpassed, complete enlightenment? Who will dwell in the real nature and teach the Dharma? Blessed Lord! When the real nature is itself nonapprehensible, how could one speak of anyone abiding in the real nature, attaining consummate buddhahood in unsurpassed, complete enlightenment while abiding in the real nature, and teaching the Dharma while abiding in the real nature? That would be impossible!” [F.58.b]

49.30“Subhūti,” replied the Blessed One, “you have said, ‘Apart from the real nature, there is nothing apprehensible at all that would dwell in the real nature, that would, abiding in the real nature, attain consummate buddhahood in unsurpassed, complete enlightenment, and that would, abiding in the real nature, teach the Dharma. When the real nature is itself nonapprehensible, how could one speak of anyone abiding in the real nature, attaining consummate buddhahood in unsurpassed, complete enlightenment while abiding in the real nature, and teaching the Dharma while abiding in the real nature? That would be impossible!’ That is so, Subhūti! That is so. It is as you have said. Subhūti, apart from the real nature, there is nothing apprehensible at all that would dwell in the real nature, that would, abiding in the real nature, attain consummate buddhahood in unsurpassed, complete enlightenment, and that would, abiding in the real nature, teach the Dharma. When the real nature is itself nonapprehensible, how could one speak of anyone abiding in the real nature, attaining consummate buddhahood in unsurpassed, complete enlightenment while abiding in the real nature, and teaching the Dharma while abiding in the real nature? That would be impossible!

49.31“If you ask why, Subhūti, whether the tathāgatas have appeared or not, the real nature of phenomena, the unmistaken real nature, the one and only real nature, and reality do dwell. With respect to all phenomena, the realm of phenomena, the abiding nature of reality, the maturity of all phenomena, and the very limit of reality do dwell. Subhūti, there is nothing at all that dwells in this real nature. [F.59.a] Since there is no one at all who will attain consummate buddhahood in unsurpassed, complete enlightenment, while abiding in that [real nature], how could one speak of anyone teaching the Dharma while abiding in that real nature? That would be impossible!”

49.32Thereupon, Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound. Blessed Lord, bodhisattva great beings who seek to attain consummate buddhahood in unsurpassed, complete enlightenment are achieving something that is difficult. If one were to ask why, Blessed Lord, it is because nothing at all is apprehensible. There is no one who would dwell in the real nature, nor is there anything that would attain consummate buddhahood in unsurpassed, complete enlightenment. Nor is there anything that would teach the Dharma. Those who will not be discouraged, who do not succumb to doubt, or who do not become deluded with respect to such [profound attributes] achieve that which is difficult.” {Ki.V: 66}

49.33Then the elder Subhūti said to Śakra, mighty lord of the gods, “Kauśika, you have said, ‘Blessed Lord, bodhisattva great beings who do not succumb to doubt and who do not become deluded with respect to these profound attributes are achieving something that is difficult.’ Kauśika, since all phenomena are emptiness, who is there who could possibly succumb to doubt or become deluded!”

49.34Śakra replied, “Whatever the elder Subhūti teaches, he does so commencing with emptiness. There is nothing to impede him, just as there is nothing to impede an arrow fired into the sky. In the same way, when the elder Subhūti teaches the Dharma there is nothing to impede him.” [F.59.b]

49.35This completes the forty-ninth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”