ཤེས་ཕྱིན་ཁྲི་པ།
The Transcendent Perfection of Wisdom in Ten Thousand Lines
Daśasāhasrikāprajñāpāramitā
འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo
The Noble Mahāyāna Sūtra “The Transcendent Perfection of Wisdom in Ten Thousand Lines”
Āryadaśasāhasrikāprajñāpāramitānāmamahāyānasūtra
Toh 11
Degé Kangyur, vol. 31 (shes phyin, ga), folios 1.b–91.a and vol 32 (shes phyin, nga), folios 92.b–397.a.
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha.
First published 2018
Current version v 1.37.0 (2019)
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Summary
While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of all—the sūtras on the Prajñāpāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.
Acknowledgements
Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.
Introduction
The Tibetan Buddhist tradition classifies the discourses delivered by Buddha Śākyamuni in terms of the three turnings of the doctrinal wheel, promulgated at different places and times in the course of his life. Among them, the sūtras of the first turning expound the four noble truths, those of the second turning explain emptiness and the essenceless nature of all phenomena, while those of the third turning elaborate further distinctions between the three essenceless natures.1 The sūtras of the transcendent perfection of wisdom (prajñāpāramitā),2 to which the text translated here belongs, are firmly placed by their own assertion3 within the second turning, promulgated at Vulture Peak near Rājagṛha.
It is in these sūtras that the role of the compassionate bodhisattva with a mind set upon enlightenment achieves preeminence over the śrāvakas and pratyekabuddhas of lesser attainment.4 The central message subtly integrates relative truth and ultimate truth, reiterating that great bodhisattva beings should strive to attain manifestly perfect buddhahood in order to eliminate the sufferings of all sentient beings rather than merely terminate cyclic existence for their own sake, even though, from an ultimate perspective, there are no phenomena, no sentient beings, and no attainment of manifestly perfect buddhahood.
The relentless deconstruction of all conceptual elaborations with respect to phenomena, meditative experiences, and even the causal and fruitional attributes characteristic of the bodhisattva path, which is explicitly emphasized throughout these sūtras, may have been controversial,5 but it has given rise to both Madhyamaka dialectics and to the non-analytical meditative pursuits of the Chan (Zen) tradition. In Tibet, on the other hand, the sūtras are generally approached through study of The Ornament of Clear Realization and its extensive commentaries, which constitute the Parchin (phar phyin) literature—one of the principal subjects of the monastic college curriculum. These treatises elaborate on the eightfold structural progression of the bodhisattvas’ goals, paths, and fruit which are implied, though understated, in all but the recast manuscript of the Sūtra in Twenty-five Thousand Lines.
Traditional Tibetan accounts hold that, following their promulgation by Śākyamuni, the sūtras were concealed in non-human abodes—the longest Sūtra in One Billion Lines among the gandharvas, the Sūtra in Ten Million Lines among the devas, and the Sūtra in One Hundred Thousand Lines among the nāgas—the last of these being retrieved and revealed by Nāgārjuna from the ocean depths and initially propagated in South India.
The extant texts forming this cycle of sūtras are replete with abbreviations, modulations, and other mnemonic features, indicative of an early oral transmission—even today they are read aloud as an act of merit in monastic halls and public gatherings. At the same time, the medium length and longer sūtras explicitly extoll the merits of committing the sūtras to writing, in the form of a book, as an offering for the benefit of posterity.6
The earliest written version appears to have taken shape around the start of the first millennium, in the age when birch-bark and palm-leaf manuscripts first began to appear in the Indian subcontinent. Contemporary research (Falk 2011, Falk and Karashima 2012) has brought to our attention extant segments and fragments of a birch-bark scroll containing a portion of a generic manuscript of the Sūtra of the Transcendent Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script, which was, by all accounts, retrieved from a stone case in the Bajaur region of the Afghan-Pakistan border. The manuscript has been carbon dated within the range of 25–74 ᴄᴇ.
Philological evidence suggests that this manuscript was the forerunner of a later Gāndhārī manuscript translated by Lokakṣema into Chinese, while certain peculiarities of transcription and the presence of conventional mnemonic abbreviations also presuppose an earlier manuscript, which may no longer be extant.7 These Kharoṣṭhī scrolls are among the oldest surviving exemplars of all Indic texts, with the exception of the Aśokan rock inscriptions and pillar edicts, and it has been speculated that their source manuscript may even predate the original redaction of the Pāli Canon.8
Conze (1960: 1–2) outlines the case for the sūtras’ South Indian origin among the Pūrvaśaila and Aparaśaila schools of the Mahāsaṅghika order, where the monasteries of Amarāvati and Dhānyakataka each seems to have preserved a version in Prakrit. Other evidence, not least the survival of the Kharoṣṭhī manuscript segments from Bajaur, suggests, on the contrary, that the sūtras were first committed to writing in the northwest. The epigraphic research of Richard Salomon at the University of Washington tends toward the latter view. The Arapacana alphabet found in some of the longer sūtras as a mnemonic incantation follows the order of letters and peculiarities of the Kharoṣṭhī script.9 Furthermore, the earliest Chinese translation of the Eight Thousand Lines (Taisho 224), dated 179–180 ᴄᴇ, was prepared at Luoyang by Lokakṣema, a Kuṣāṇa monk from the northwest.10
The fact that the sūtras were copied, expanded and translated rapidly into other languages suggests that the admonishment to commit them to writing as an act of merit was taken seriously by early proponents of the Great Vehicle. Scholarly opinion differs as to which of the sūtras appeared first. Conze (1960) considers that the first two chapters of the Verse Summation and the Eight Thousand Lines are the oldest, while Japanese scholars tend to give precedence to the Adamantine Cutter (in Three Hundred Lines). The latter text was highly influential in the development of Huineng’s Platform Sūtra (Liùzǔ Tánjīng), and a copy of it is also the world’s oldest extant printed book, dated 868, retrieved by Sir Aurel Stein from Dunhuang and preserved in The British Museum. Schopen (2005: 31–32, 55) puts forward the idea that there was a shift from the oral transmission exemplified in the Adamantine Cutter to the written transmission of the Eight Thousand Lines.
The historical evolution of the sūtras within the Indian subcontinent is examined preeminently in Conze (1960: 1–18), who outlines the following four historical phases: (1) the appearance of the medium length Sūtra in Eight Thousand Lines, dated 100 ʙᴄᴇ–100 ᴄᴇ; (2) the expansion of the longer versions, dated 100–300 ᴄᴇ; (3) the contraction of the shorter versions, dated 300–500 ᴄᴇ; and (4) the appearance of various means for attainment (sādhana, sgrub thabs) associated with the female deity Prajñāpāramitā, dated 600–1200 ᴄᴇ. This structure may still hold in general, although the reservations of Japanese scholarship concerning the antiquity of the short Adamantine Cutter (in Three Hundred Lines) should be noted.
The titles of the various sūtras within the genre are differentiated on the basis of the number of thirty-two syllable “lines” (śloka) contained in their original Sanskrit manuscripts. There is also internal numbering, which assists navigation. This takes two forms: the tally of fascicles (kalāpa, bam po) into which the original bark or palm leaf manuscripts were bundled is indicated at the start of each tome, and the tally of chapters (parivarta, le’u) which distinguish the content is indicated at the conclusion of each chapter. The present translation emphasizes the divisions of the chapter titles, while encoding the residual tally of fascicles. For example the final fascicle heading of the sūtra, which would read “Transcendent Perfection of Wisdom in Ten Thousand Lines. The thirty-fourth fascicle is as follows,” appears encoded as [B34].
In Tibetan translation, the sūtras of the transcendent perfection of wisdom comprise approximately one fifth of the entire Kangyur, taking up twenty-one volumes of the Lhasa and Urga Kangyurs, twenty-two of the Cone Kangyur, twenty-three of the Degé and Narthang Kangyurs, and up to twenty-seven of some of the manuscript Kangyurs. In most Kangyurs, this section, known as Prajñāpāramitā (shes phyin), precedes all the other sūtra divisions—the Avataṃsaka (phal chen), Ratnakūṭa (dkon brtsegs) and General Sūtra (mdo sde) sections—reflecting the high prestige of the Transcendent Perfection of Wisdom within Mahāyāna Buddhism as a whole. In most Kangyurs, including the Degé, the section includes twenty-three distinct texts, foremost among them being the “six mothers” (yum drug) and the “eleven children” (bu bcu gcig). In some Kangyurs, including those of the Peking family, the section contains only seventeen (the “mothers” and “children”), and the seven other texts usually classed in this genre are found in other divisions.
The six mothers are the “longer” and “medium” length sūtras, which are said to be distinguished by their structural presentation of all eight aspects of the bodhisattvas’ path, as elucidated in The Ornament of Clear Realization. The shorter texts, being terser, do not fully elaborate this structure.11 The six mothers are outlined as follows:
The Transcendent Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh. 8) comprises twelve volumes, twenty-five fascicles, and seventy-two chapters.
The Transcendent Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh. 9) comprises three volumes, seventy-eight fascicles, and seventy-six chapters.
The Transcendent Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, Toh. 10) comprises two and a half volumes, sixty fascicles, and eighty-seven chapters.
The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh. 11) comprises one and a half volumes, thirty-four fascicles, and thirty-three chapters.
The Transcendent Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā, Toh. 12) comprises one volume, twenty-four fascicles, and thirty-two chapters.
The Verse Summation of the Transcendent Perfection of Wisdom (Prajñāpāramitāratnaguṇasañcayagāthā, Toh. 13) comprises nineteen folios.
In addition to these Tibetan translations, there are extant Sanskrit manuscripts from Gilgit and Nepal, complete in some cases, partial in others, and Chinese translations representing all of the longer and medium length versions of the sūtra, with the exception of The Transcendent Perfection of Wisdom in Ten Thousand Lines. A bibliographic appraisal of all texts within the cycle can be found in Conze (1960: 31–91), and listings of the corresponding translations into Western languages in Pfandt (1983).
The Daśasāhasrikāprajñāpāramitā
The Transcendent Perfection of Wisdom in Ten Thousand Lines, which is translated here, uniquely has no extant Sanskrit manuscripts or Chinese translations—the Tibetan version alone is extant—nor are there any extant commentaries of Indo-Tibetan or Sino-Japanese origin. For these reasons, Conze (1960: 46) has even expressed doubt as to its authenticity, suggesting that the sūtra may have been composed in Tibet. This, however, is highly unlikely—in style and content the sūtra is compatible with the three longer versions, and quite dissimilar to the indigenous Tibetan compositions of the ninth century, when it was listed in the Denkarma (ldan dkar ma) catalogue.12 Situ Paṇchen’s catalogue to the Degé Kangyur includes the colophon of this sūtra, indicating that it was translated into Tibetan by Jinamitra, Prajñāvarman, and the translator Yeshé Dé.13
Hikata (1958: ix–lxxxiii) claims that the text is a somewhat erratic version of the three longer sūtras, and yet this is not borne out by a detailed analysis of the sūtra itself, which, as we shall see, may justifiably be regarded as a compact and coherent restatement of the longer versions, having much more in common with them than with The Eight Thousand Lines.
The pioneering Norwegian Indologist Sten Konow is the only academic to have given serious consideration to our text in his 1941 monograph, which includes a Sanskrit reconstruction and translation of the first two chapters. These particular chapters are of great interest because they conveniently draw together the enumerations of the three hundred and sixty-seven aspects of phenomena, meditative experiences, causal and fruitional attributes, and attainments that form the critique of the sūtras. Konow (1941: 70) compares the list of these phenomena and attributes to those found in other sūtras within the cycle and in other Mahāyāna texts. In particular, with regard to the unusual listing of only seventy-eight minor marks, rather than eighty, he speculates that The Ten Thousand Lines “may represent an earlier attempt,” predating the enumerations found in the Mahāvastu, Lalitavistara, and Mahāvyutpatti, which all appear to have a common source.
In the course of translating the present text, we have sought to identify parallel passages in the Dutt (1934) and Kimura (1971–2009) editions of the recast Sanskrit manuscript (which also facilitated the preparation of the trilingual glossary). Other secondary sources have also proved to be essential research tools, including Conze’s Materials for a Dictionary of the Prajñāpāramitā Literature (1973), along with his composite translation from the longer sūtras (1975), and the translations of the renowned Indian treatises of Haribhadra and Vimuktisena contained in Sparham (2006–2012). For appraisals of the transcendent perfection literature in general, readers may also wish to consult Dayal (1932), Conze (1960), Williams (1989), Jamieson (2000), and Brunnholzl (2010), the last of whom, in his introduction, offers important insights from the Tibetan commentarial tradition.
Structure of the Text
While the deconstruction of all aspects of conceptual elaboration is explicitly stated throughout the sūtra, the structural progression of the bodhisattva path is largely understood by implication and it is unraveled chiefly with reference to the commentary found in Maitreya’s Ornament of Clear Realization. The recast Sanskrit manuscript of later provenance, edited in Dutt (1934) and Kimura (1971–2009) presents the entire Twenty-five Thousand Lines in that context, and it is on that basis that we can also, by analogy, understand the implied meaning of The Ten Thousand Lines.
The eight aspects of the bodhisattvas’ progression include: three which present the theoretical understandings of the goals to be realized, four which present the practical application of training through which they will be realized, and one which presents the fruit arising from conclusive realization. Together these form the graduated approach of the bodhisattva path that is revered and maintained in all Tibetan traditions, and most exemplary in the lives and teachings of the great Kadampa masters, such as Ngok Loden Sherab. The eight aspects with their seventy topics may be outlined as follows:
I. Understanding of all phenomena (sarvākārajñāna, rnam mkhyen).
Its ten topics include (i) setting of the mind on enlightenment, (ii) the instructions concerning its application within the Great Vehicle, (iii) the four aspects of ascertainment on the path of preparation, comprising warmth, peak, acceptance, and supremacy, (iv) the naturally abiding buddha nature which is the basis for attaining the Great Vehicle, (v) the referents through which the Great Vehicle is attained, (vi) the goals attained through the Great Vehicle, (vii) the armor-like attainment, (viii) attainment through engagement, (ix) attainment through the provisions of merit and pristine cognition, and (x) definitive attainment.
II. Understanding of the aspects of the path (mārgajñatā, lam gyi rnam pa shes pa nyid).
Its eleven topics include (i) essential aspects for understanding the path, (ii) the understanding of the path which is that of the śrāvakas, (iii) the understanding of the path which is that of the pratyekabuddhas, (iv) the beneficial path of insight, which accords with the Great Vehicle, (v) the functions of the path of cultivation, (vi) the aspirational path of cultivation, (vii) the path of cultivation resulting in eulogy, exhortation, and praise, (viii) the path of cultivation resulting in dedication, (ix) the path of cultivation resulting in sympathetic rejoicing, (x) the path of cultivation resulting in attainment, and (ix) the path of meditation resulting in purity.
III. Understanding of omniscience (sarvajñatā, thams cad shes pa nyid).
Its nine topics include (i) the basic understanding that discernment leads to non-abiding in phenomenal existence, (ii) the basic understanding that compassion leads to non-abiding in quiescence, (iii) the basic understanding that lack of skillful means leads to distance from the transcendent perfection of wisdom, (iv) the basic understanding that skillful means leads to its proximity, (v) the basic understanding of the discordant factors associated with the fixation of śrāvakas and pratyekabuddhas, (vi) the remedial factors countering those fixations, (vii) training in the aforementioned basic understandings, (viii) training in the sameness of those basic understandings, and (ix) the path of insight which integrates these basic understandings.
IV. Clear realization of all phenomena (sarvākārābhisambodha, rnam kun mngon rdzogs rtogs pa).
Its eleven topics include (i) the aspects of the aforementioned three theoretical understandings; (ii) training in those aspects; (iii) the qualities acquired through those trainings, (iv) the defects to be eliminated during training, (v) the defining characteristics of training, (vii) the path of provisions in accord with liberation, (vii) the path of preparation in accord with the aforementioned four degrees of penetration, (viii) the signs of the irreversible bodhisattva trainees, (ix) training in the sameness of phenomenal existence and quiescence, (x) the training associated with the pure realms, and (xi) training in skillful means for the sake of others.
V. Culminating clear realization (mūrdhābhisamaya, rtse mor phyin pa’i mngon rtogs).
Its eight topics include (i) the culminating training of warmth on the path of preparation, (ii) the culminating training in the peak on the path of preparation, (iii) the culminating training in acceptance on the path of preparation, (iv) the culminating training in supremacy on the path of preparation, (v) the culminating training on the path of insight, (vi) the culminating training on the path of cultivation, (vii) the culminating uninterrupted training on the path of cultivation, comprising the adamantine meditative stability, and (viii) the mistaken notions that are to be eliminated.
VI. Serial clear realization (ānupūrvābhisamaya, mthar gyis pa’i mngon rtogs).
Its thirteen topics include (i–vi) the serial trainings in the six transcendent perfections of generosity, ethical discipline, tolerance, perseverance, meditative concentration and wisdom; (vii–xii) the serial training in the six recollections of the spiritual teacher, the buddha, the sacred doctrine, the monastic community, ethical discipline, and generosity; and (xiii) the serial training in the realization that phenomena are without essential nature.
VII. Instantaneous clear realization (ekakṣaṇābhisamaya, skad cig ma gcig gis mngon par rtogs pa).
Its four topics include (i) instantaneous training in terms of maturation, (ii) instantaneous training in terms of non-maturation, (iii) instantaneous training in terms of the lack of defining characteristics, and (iv) instantaneous training in terms of non-duality.
VIII. Fruitional attributes of the buddha body of reality (dharmakāya, ’bras bu chos sku).
Its four topics include (i) the buddha body of essentiality, (ii) the buddha body of pristine cognition and reality, (ii) the buddha body of perfect resource, and (iv) the buddha body of emanation.
In terms of The Ten Thousand Lines, we can see that the parallel passages of the Sanskrit edition of the recast manuscript, following Dutt and Kimura, suggest that chapters 1–14 pertain to the understanding of all phenomena, chapters 15–18a pertain to the understanding of the aspects of the path, and chapters 18b–19 pertain to the understanding of omniscience. Chapters 20–25a pertain to training in the clear realization of all phenomena, chapters 25b–28a pertain to the training in culminating clear realization and serial clear realization, and chapters 28b–30 pertain to the training in instantaneous clear realization. Chapter 31 explores the indications of irreversible bodhisattvas, chapter 32 pertains to the fruitional attainment of the buddha attributes, and chapter 33 concludes the sūtra with the admonishments that it should be respected, maintained, and entrusted for the sake of posterity.
Summary of the Text
In the following summary, the eight aspects appear as subtitles with the same Roman numerals as in the list above. The thirty-three chapters are unevenly distributed among them.
I. UNDERSTANDING OF ALL PHENOMENA
The first fourteen chapters of the text concern the theoretical understanding of all phenomena, which is the first goal to be realized. Śāradvatīputra acts as Lord Buddha’s interlocutor in the first nine chapters, with Subhūti making his initial appearance in chapter 10.
Chapters 1 and 2
In response to a question about what is the transcendent perfection of wisdom which bodhisattvas are to perfect, Lord Buddha replies that it is the absence of fixation with respect to all phenomena, all meditative experiences, all causal attributes acquired by bodhisattvas, all fruitional attributes manifested by buddhas, and all attainments up to and including omniscience. along with unconditioned phenomena, such as the abiding nature of all things and the finality of existence, these are all attributes with respect to which a great bodhisattva being should cultivate detachment. Bodhisattvas do perceive such phenomena distinctly, but only on the relative level; in an ultimate sense they consider them to be illusory, in the manner of a dream and so forth.
Chapter 3
Fixation may ensue when those phenomena and attributes are considered as permanent or impermanent, as conducive to happiness or suffering, with self or without self, empty or not empty, with signs or signless, having or lacking aspirations, calm or not calm, void or not void, afflicted or purified, arising or not arising, ceasing or not ceasing, and as entities or non-entities. Deluded minds would view these phenomena and attributes as absolutely existent whereas bodhisattvas should train so as to understand that they are all non-apprehensible—mere designations and conceptualizations.
Chapters 4 and 5
Bodhisattvas do not consider whether or not they are engaged in union with all those phenomena and attributes. Owing to the emptiness of intrinsic defining characteristics, they neither associate anything with nor disassociate anything from anything else. They do not consider whether certain things are connected with other things because nothing is connected with any other thing. Indeed, the nature of phenomena is emptiness—non-arising, non-ceasing, neither afflicted nor purified.
Bodhisattvas will approach omniscience, attaining complete purity of body, speech, and mind, as well as freedom from afflicted mental states, and then they will bring sentient beings to maturation until they attain manifestly perfect buddhahood. Bodhisattvas who practice the transcendent perfection of wisdom in this manner will perfect all the other transcendent perfections, whereby they will attain genuinely perfect enlightenment. Since phenomena are invariably non-apprehensible and notions about them are also non-apprehensible, how could the designations of phenomena constitute a bodhisattva?
Chapter 6
The term “great bodhisattva being” is meaningless, non-existent like a dream or like the tracks of a bird in the sky. Just as the notions of a buddha’s degenerate morality, mental distraction, stupidity, non-liberation, and misperception are all without foundation, the notion of a great bodhisattva being abiding in the transcendent perfection of wisdom is also non-existent, because all phenomena and attributes are without foundation, neither conjoined nor disjoined, and they are immaterial, unrevealed, and unobstructed. Their only defining characteristic is that they lack defining characteristics. Yet, it is only when bodhisattvas have trained in the transcendent perfection of wisdom without apprehending anything that they will attain omniscience.
Unskilled bodhisattvas without an authentic teacher will be afraid when they hear this, but, with skill in means, they will discern that all things are impermanent and so on, and will not apprehend them. Attentive without apprehending anything, without dogmatic assumptions, they will discern that all phenomena and attributes are even empty of their own emptiness. So it is that those seeking to perfect the transcendent perfections, to comprehend all phenomena, and to abandon afflicted mental states, as well as all fetters, latent impulses, and obsessions should train in this transcendent perfection of wisdom.
Chapter 7
Authentic spiritual mentors are those who teach, without apprehending anything, that all phenomena are impermanent, and so forth, dedicating their roots of virtue exclusively to omniscience. Encouraging bodhisattvas to cultivate the causal and fruitional attributes, they teach, without apprehending anything, that all things are void.
However, if bodhisattvas cultivate the transcendent perfections and apprehend them, attentive to the causal and fruitional attributes, they will make assumptions and fall into the hands of others who would dissuade them from their course on the grounds that the transcendent perfections are the non-canonical fabrications of poets and of malign forces. Māra could even appear in the guise of a buddha to discourage them from practicing the transcendent perfections, or persuade them that they cannot become irreversible bodhisattvas, or even that the attainment of manifestly perfect buddhahood is itself impossible.
On the other hand, when bodhisattvas teach, without apprehending anything, in order that sentient beings might abandon their nihilist and eternalist views, or their notions concerning phenomena or causal and fruitional attributes—all this indicates that they will have been accepted by an authentic teacher.
Chapter 8
The immaturity of a bodhisattva manifests when those who have previously regressed fail to enter into the maturity of the bodhisattvas. Unskilled in the transcendent perfections, they instead actualize lesser attainments, craving for the teachings because they become fixated on the notions that all phenomena, and causal and fruitional attributes, are impermanent, and so forth.
On the other hand, skillful bodhisattvas do not make assumptions about anything, even the enlightened mind, because the intrinsic nature of this mind is luminosity, without afflicted mental states, obsessions, fetters, or latent impulses. Just as this natural luminosity of the mind is unchanging and without conceptual notions, so are all phenomena, or causal and fruitional attributes, and attainments unchanging and without conceptual notions. The transcendent perfections are skillfully cultivated by discerning, without apprehending anything, that thoughts of miserliness, degenerate morality, agitation, indolence, distraction, and stupidity are all non-entities. All this characterizes the maturity of great bodhisattva beings who proceed on the path to enlightenment. They cannot be overcome by anyone and will never regress or become impoverished. They will perceive numerous buddhas and listen to their sacred teachings, but without conceptual notions.
Chapter 9
Whenever bodhisattvas practice any of the six transcendent perfections and don the great armor for the sake of all sentient beings, they also engage with all the other five transcendent perfections. Their generosity is characterized by the giver, gift, and recipient being non-apprehensible; their ethical discipline by a lack of fascination with lower attainments; their tolerance by endurance and confidence; their perseverance by indefatigability, relentlessness, and tenacity; their meditative concentration by disinterest in lesser goals; and their wisdom by understanding the illusory nature of all phenomena. When bodhisattvas practice these six transcendent perfections, they achieve and maintain the various meditative states, replete with the appropriate signs of successful practice, and then, attaining omniscience, they arise from these meditative states and communicate them successfully to others.
When they understand the aspects of emptiness and practice the transcendent perfections without apprehending anything, they do not apprehend the transcendent perfections, or their cultivators. Instead they cultivate all the causal and fruitional attributes in order to put an end to cultivation, and they do so without apprehending anything. Because beings are non-apprehensible, the term “bodhisattva” is understood to be a mere conventional expression, as are all phenomena, causal and fruitional attributes, and attainments. Despite their achievements, they are without any notion whatsoever.
Chapter 10
Bodhisattvas should don the armor of the transcendent perfections, causal and fruitional attributes, and attainments and send forth emanations and resources to benefit sentient beings. In the manner of an illusionist, they offer resources to the needy, they appear to establish others in virtuous actions, they exhibit tolerance when attacked by imaginary assailants, they encourage others to pursue virtuous paths with perseverance, they establish others in meditative concentration, and they do not apprehend anything arising, ceasing, afflicted, or purified. The reality of illusion is the reality of all things. Maintaining the transcendent perfections, they establish sentient beings therein until they too have attained manifestly perfect buddhahood. And yet, bodhisattvas should know that they are seeking a non-existent armor because all phenomena, attributes, bodhisattvas and even the great armor itself are all inherently empty. Omniscience is uncreated and unconditioned, as are the beings for whom bodhisattvas don the great armor. Resembling dreams, all things are unfettered and unliberated.
Chapter 11
Even though bodhisattvas may refine the five eyes until the fruits of arhatship, individual enlightenment, or manifestly perfect buddhahood are attained, they should not dwell upon notions which are all non-apprehensible. Unskilled bodhisattvas who resort to notions of “I” and “mine” will not attain omniscience. The transcendent perfection of wisdom cannot be appropriated, owing to the emptiness of inherent existence. Therefore, bodhisattvas should determine that all things are empty of inherent existence, without mental wandering.
This spacious and indefinable method of the bodhisattvas, known as the maṇḍala of the meditative stability of non-appropriation, is unknown to others. Owing to the non-appropriation of all things, and the non-existence of transmigration at the time of death, bodhisattvas do not make assumptions. Instead, they determine that, owing to emptiness, the absence of objective referents denotes the transcendent perfection of wisdom. If bodhisattvas are not disheartened when they make this determination, they will never be separated from the transcendent perfection of wisdom. Undertaking this training, they will attain omniscience.
Chapter 12
Unskilled bodhisattvas who engage with phenomena, attributes, notions of permanence, and so forth, will merely engage with mental images and dualistic concepts, and will not be released from cyclic existence. On the other hand, when bodhisattvas skillfully practice the transcendent perfection of wisdom, owing to emptiness they do not engage with anything at all. Since everything has the essential nature of non-entity, they have not appropriated anything.
There are one hundred and eleven non-acquisitive meditative stabilities of the bodhisattvas through which they will swiftly attain manifestly perfect buddhahood. Without considering or making dualistic assumptions about any of those meditative stabilities, bodhisattvas are naturally absorbed in meditation, and inseparable from them, without conceptual imaginations. So it is that they train in the transcendent perfections, causal and fruitional attributes, without apprehending anything.
Owing to the utter purity of all things, they do not apprehend anything at all; since nothing arises or ceases, nothing is afflicted or purified. Through adherence to the two extremes of eternalism and nihilism, ordinary people imagine phenomena and attributes that are non-existent, and become fixated on them. They will not attain emancipation from cyclic existence, failing to understand that all things are emptiness, and lacking stability in the transcendent perfections.
Chapter 13
The Great Vehicle will not come to rest anywhere because resting is non-apprehensible. No one will attain emancipation by means of this vehicle because all attributes and attainments associated with this vehicle are non-existent and non-apprehensible, owing to their utter purity. When bodhisattvas practice the transcendent perfection of wisdom in that manner, owing to the fact that all things are non-apprehensible, they will attain emancipation by means of the Great Vehicle in the state of omniscience. This Great Vehicle overpowers and attains emancipation from cyclic existence which is merely imagined, fabricated, and verbally constructed. The Great Vehicle comprises all meditative experiences and causal and fruitional attributes, and it is analogous to space, in that therein motion, rest, direction, shape, color, time, flux, arising, cessation, virtue, non-virtue, sense objects, and so forth, are not discernible. The Great Vehicle accommodates innumerable sentient beings, in the manner of space.
Chapter 14
This Great Vehicle does not apprehend afflicted mental states or their absence, nor does it apprehend notions of permanence and impermanence, self and non-self, and so forth. The term “bodhisattva” designates one who is intent on enlightenment, on the basis of which the indications and signs of the causal and fruitional attributes are known without fixation, but the transcendent perfection of wisdom is far removed from all phenomena, afflicted mental states and opinions, and from the causal and fruitional attributes and attainments.
Bodhisattvas do not investigate the notions that these are imbued with happiness and suffering because all things are inherently empty—non-arising, non-ceasing, without duality, neither conjoined nor disjoined—and they share a single defining characteristic in that they are all immaterial, unrevealed, unimpeded, and without defining characteristics.
Once bodhisattvas have developed, without apprehending anything, the notion of sentient beings as their father, mother, or child, with their minds set on genuinely perfect enlightenment, they see that all notions of self and the like are entirely non-existent and non-apprehensible. Relatively speaking, there are attainments and clear realizations, but, ultimately, there are no attainment, no clear realization, no realized beings and no ordinary beings. It is because all phenomena, causal and fruitional attributes and attainments, are empty of inherent existence that bodhisattvas will refine them.
II. UNDERSTANDING OF THE ASPECTS OF THE PATH
The theoretical understanding of the aspects of the bodhisattva path is the focus of the next section of the sūtra, commencing with chapter 15 and continuing through the first part of chapter 18. Here, Śakra and various divine princes in his entourage participate in the dialogue—both telepathically and verbally—alongside Lord Buddha, Subhūti and Śāradvatiputra.
Chapter 15
Bodhisattvas who have cultivated omniscience should be attentive, without apprehending anything, to the notions that all things are impermanent, imbued with suffering, calm, void, and so forth. They should be attentive, without apprehending anything, to the origination of suffering and to the cessation of suffering. They should cultivate the causal and fruitional attributes and practice the transcendent perfections, without apprehending anything. They discern that the concepts of “I” and ”mine” and even thoughts of dedication are utterly non-existent and non-apprehensible in the enlightened mind. This is the transcendent perfection of wisdom, which is non-referential in all respects. Bodhisattvas should not dwell on anything or on any notion that they should perfect the transcendent perfections and establish countless beings in genuinely perfect enlightenment.
Just as when, in a dream, a buddha is seen teaching, nothing at all is said or heard by anyone, so all things are like dreams—the enlightenment of the buddhas is inexpressible. No one who seeks to actualize the fruits of attainment can do so without accepting that phenomena are non-arising.
Chapter 16
The sacred doctrine, those who teach it, and sentient beings who receive it all resemble a magical display, a dream, and so on. This transcendent perfection of wisdom, which is so profound, so hard to discern, and so hard to realize will be received by irreversible bodhisattvas who do not construe the notion that things are empty, signless, aspirationless, non-arising, unceasing, void, and calm. There is no one to receive this transcendent perfection of wisdom because nothing at all is expressed and there are no beings who will receive it. The three vehicles, the nature of all phenomena, and attributes and attainments have been taught, but exclusively without apprehending anything, owing to the aspects of emptiness.
When bodhisattvas have heard this transcendent perfection of wisdom, there are malign forces which will seek to harm them, but to no avail, because all things are without inherent existence. Since they cultivate thoughts of loving kindness, compassion, empathetic joy, and equanimity toward all sentient beings, without apprehending anything, they will not die in unfavorable circumstances because they furnish all sentient beings with genuine happiness and gain their respect. In dependence on such bodhisattvas the ten virtuous actions, meditative experiences, causal and fruitional attributes, and attainments become manifest.
Chapter 17
The transcendent perfection of wisdom sheds light and dispels the blindness of afflicted mental states and all false views owing to its utter purity. It secures happiness, demonstrating the path to those who go astray. It is omniscience, the mother of bodhisattvas, because it generates all buddha attributes. Just as the blind cannot get around without a guide, the five other transcendent perfections have no scope to attain omniscience unguided by the transcendent perfection of wisdom. Yet, this transcendent perfection of wisdom is actualized owing to the non-actualization of all things because they are non-arising, non-apprehensible, and do not disintegrate. Nothing at all will be attained because the transcendent perfection of wisdom does not establish anything at all in an apprehending manner, not even omniscience. Despite that, bodhisattvas do not undervalue the transcendent perfection of wisdom. Those who retain it will never be separated from omniscience. Those who commit it to writing in the form of a book and make offerings to it will accrue advantages in this life and the next. They will always be protected, everyone will rejoice in them, and they will be capable of warding off all refutations.
Chapter 18a
Since bodhisattvas have come into this world, having made offerings to innumerable buddhas, when they see or hear the transcendent perfection of wisdom they will realize it in a signless, non-dual, and non-focusing manner. All phenomena, causal and fruitional attributes, and attainments are neither fettered nor liberated, since their natural expression remains unchanged. All things are pure owing to the indivisible purity of sentient beings and afflicted mental states. This purity is not subject to affliction due to the natural luminosity of all phenomena, attributes, and attainments. It is neither attained nor manifestly realized, and it has not been actualized. Nor is this purity cognizant of anything, due to the emptiness of inherent existence. The transcendent perfection of wisdom neither helps nor hinders omniscience and it does not appropriate anything at all.14
III. UNDERSTANDING OF OMNISCIENCE
The theoretical understanding of omniscience is the focus of the next section of the sūtra, commencing with the second part of chapter 18 and continuing through chapter 19.
Chapter 18b
Skillful bodhisattvas, on account of emptiness, are without dualistic perceptions and conceptual notions. If they were to cognize their own minds, causal and fruitional attributes, and attainments, and dedicate these to genuinely perfect enlightenment in a self-conscious manner, they would be incapable of practicing the transcendent perfection of wisdom without attachment. Rather, they delight others, discerning the sameness of all things, inattentive to conceptual notions, and forsaking all limits of attachment. Since the transcendent perfection of wisdom is unfabricated and unconditioned, there is no one at all who can attain manifestly perfect buddhahood. When bodhisattvas know this, they will abandon all the limits of attachment.
Chapter 19
The transcendent perfection of wisdom is an agent that has no actions because it is non-apprehensible. Bodhisattvas who are not disheartened and who do not turn away from genuinely perfect enlightenment will achieve that which is difficult because this cultivation of the transcendent perfections is like cultivating space. In space, no phenomena, attributes, or attainments are discerned. Those bodhisattvas who would don protective armor, seeking to liberate beings from cyclic existence, are actually seeking to buttress the sky and they acquire great perseverance. Whenever they practice without making assumptions, they discern that phenomena are like a dream, and so on.
This transcendent perfection of wisdom is absolutely pure. Through it bodhisattvas attain manifestly perfect buddhahood, and turn the wheel of the sacred doctrine, even though nothing at all is set in motion or reversed because, in emptiness, there is nothing apprehensible, nothing that arises or ceases, nothing that is afflicted or purified, and nothing that is to be retained or forsaken. All things are invariably unactualized because emptiness, signlessness, and aspirationlessness do not set in motion or reverse anything at all.
IV. CLEAR REALIZATION OF ALL PHENOMENA
After the three theoretical sections of the sūtra, the next four concern their practical implementation through training. Among them, the fourth section, entitled “Clear Realization of all Phenomena,” commences from chapter 20 and continues through the first part of chapter 25. It integrates all the aforementioned categories of phenomena, meditative experiences, and the causal and fruitional attributes from the perspective of training.
Chapter 20
The transcendent perfection of wisdom is infinite, void, beyond limitations, non-existent, inexpressible, dreamlike, empty, without defining characteristics, and so forth—all owing to its non-apprehension. For the sake of the world, the buddhas have expressed it in conventional terms, but that is not the case in ultimate reality. For instance, the defining characteristics of the five aggregates are respectively their materiality, emotional experience, comprehensibility, conditioning, and particularizing intrinsic awareness. The defining characteristic of the six transcendent perfections are respectively renunciation, non-involvement, imperturbability, uncrushability, undistractedness, and non-fixation. The defining characteristic of the meditative experiences is non-disturbance, and so on. However, the tathāgatas attain manifestly perfect buddhahood in the absence of all these defining characteristics.
Chapter 21
This transcendent perfection of wisdom is established by means of great deeds, unappraisable deeds, innumerable deeds, and deeds that are equal to the unequaled. Just as a king may delegate all his royal duties to senior ministers, relinquishing responsibility so that he has few concerns, in the same way all things are subsumed within the transcendent perfection of wisdom, and implemented by it. This is profound, hard to discern, and hard to realize! Bodhisattvas who have come to accept that phenomena are non-arising have this superior understanding. Anyone who has committed this profound transcendent perfection of wisdom to writing will swiftly attain genuinely perfect buddhahood.
Just as shipwrecked people without a life raft will die without reaching the ocean shore and those who have one will safely reach dry land, bodhisattvas who do not commit it to writing will regress, without reaching the maturity of the bodhisattvas. However, if they relentlessly persevere until genuinely perfect enlightenment is attained, and commit this profound transcendent perfection of wisdom to writing and train earnestly in it, they will not regress. Having brought sentient beings to maturity, they will attain manifestly perfect buddhahood.
Briefly stated, unskilled bodhisattvas think in a dualistic manner, making assumptions about the six transcendent perfections although there are no such concepts. Skilled bodhisattvas who practice the six transcendent perfections without resorting to notions of “I” and “mine” do not make assumptions about the transcendent perfections. Without regression, they will attain genuinely perfect enlightenment.
Chapter 22
Those bodhisattvas who strive toward genuinely perfect enlightenment are engaged in a difficult task, inasmuch as all things are empty of their own defining characteristics. Even so, having understood that all things are like an illusion and dreamlike, they set out toward genuinely perfect enlightenment for the benefit, well-being, and happiness of all worlds as a sanctuary, a protector, a refuge, an ally, an island, a torch-bearer, a lamp, a helmsman, a guide, and a support. This cultivation of the transcendent perfection of wisdom is the non-cultivation of phenomena, attributes, and attainments.
Bodhisattvas of irreversible realization should investigate everything without fixation. They will not be swayed by the pointless words of others or captivated by afflicted mental states. They will not be separated from the other transcendent perfections and will not be afraid when they hear this profound transcendent perfection of wisdom. Their minds will not be averted from genuinely perfect enlightenment. They will delight in hearing this profound transcendent perfection of wisdom and retain it in the appropriate manner. When these bodhisattvas are successful in their practice, their realization will be irreversible.
Chapter 23
This profound transcendent perfection of wisdom is hard to realize, for which reason the mind of the buddhas is inclined toward carefree inaction and not toward teaching. Manifestly perfect buddhahood has not been attained by anyone, anywhere. This is the profundity of all things, in which habitual ideas of duality do not at all exist. Just as the real nature of the buddhas is unobstructed, undifferentiated, non-particular, and without duality, so is the real nature of all things.
Just as a wingless bird will be mortally injured on its descent, it is inevitable that unskilled bodhisattvas who lack the transcendent perfection of wisdom will regress. On the other hand, skillful bodhisattvas whose minds are imbued with great compassion, and who cultivate emptiness, signlessness, and aspirationlessness, enter into the maturity of the bodhisattvas, without conceptualizing or apprehending anything, and attain manifestly perfect buddhahood.
It may seem that genuinely perfect enlightenment is easy to manifest because all things are empty of their own essential nature. However, this is exactly why it is hard to bring forth genuinely perfect enlightenment. Once bodhisattvas accept that all things resemble space, they will attain manifestly perfect buddhahood, but if it were easy for them to do so, bodhisattvas who don the protective armor would not regress.
Chapter 24
Bodhisattvas who wish to attain genuinely perfect enlightenment should cultivate equanimity with respect to all sentient beings, addressing them with gentle words. They should cultivate an attitude free from enmity, regarding all sentient beings as their close relatives or peers. They should abstain from non-virtuous actions and encourage others to do so. They should engage in meditative experiences, and rejoice in others who do so. They should cultivate the causal and fruitional attributes, and rejoice in others who do so—all without apprehending anything.
Moreover, bodhisattvas should comprehend suffering, abandon the origin of suffering, actualize the cessation of suffering, and cultivate the path that leads to the cessation of suffering, and they should rejoice in others who do so. They should bring sentient beings to maturation, refine the buddhafields,15 and rejoice in others who do likewise.
Chapter 25a
Bodhisattvas should determine that phenomena and cyclic existence are empty, but they should do so with an unwavering mind. Just as a heroic man can escort relatives safely home through a terrifying wilderness by the power of discernment, bodhisattvas who have achieved and maintain a state of mind imbued with the four immeasurable aspirations and the six transcendent perfections will continue to search for omniscience, and even though they are established in emptiness, signlessness, and aspirationlessness, they will not be swayed into regression without perfecting the attainment of omniscience.
Bodhisattvas analyze the causal and fruitional attributes, resolving to attain manifestly perfect buddhahood for the sake of sentient beings who mistakenly continue to apprehend phenomena, but they will not actualize the finality of existence, through which they would regress to lesser attainments. Even though there are many bodhisattvas engaged in the pursuit of enlightenment, few of them have precisely investigated the six transcendent perfections on the irreversible level and avoided regression.
V. CULMINATING CLEAR REALIZATION
The fifth section of the sūtra, “Culminating Clear Realization,” includes the four trainings on the path of preparation (warmth, peak, acceptance and supremacy), as well as the training on the paths of insight and cultivation, ending with the adamantine meditative stability and the elimination of mistaken notions. It extends from the second part of chapter 25 through to the end of chapter 27.
Chapter 25b
When bodhisattvas train in the real nature of all things, they do train in the causal and fruitional attributes, and they will swiftly attain the level of an irreversible bodhisattva. Only bodhisattvas who wish to liberate all sentient beings from cyclic existence can undertake this training, and when they have done so, they will never be disadvantaged or separated from the sacred doctrine. They become equipoised in meditative experiences, but on arising from these, they will not linger in blissful states. Instead, they will refine all the fruitional attributes, without regression.
Bodhisattvas 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 roar the lion’s roar of the completely perfect buddhas, and so forth, should all train in this profound transcendent perfection of wisdom, and swiftly attain manifestly perfect buddhahood.
Chapter 26
Those bodhisattvas will never regress from genuinely perfect enlightenment, but, seeing the sufferings of cyclic existence, they will resolve to benefit the whole world and alleviate its sufferings. Abandoning all thoughts, concepts, and imaginations, in one sense they do not in the slightest achieve anything difficult because they do not apprehend anything that could be actualized.
However, the astonishing singular difficulty is not that they do not regress to lower attainments, but that they don the armor that resolves to establish innumerable sentient beings in buddhahood, while those beings whom they would guide are utterly non-apprehensible. Bodhisattvas who, for the sake of sentient beings, think they should don the armor of great compassion would as well think they should seek to do battle with space. If, when this is explained they are not discouraged, then they are practicing the transcendent perfection of wisdom, and, free from doubt, they will gradually come to rest on the irreversible levels, and attain omniscience.
Chapter 27
Bodhisattvas who practice each one of the transcendent perfections acquire each of the other transcendent perfections through physical, verbal, and mental acts of loving kindness, and through abstinence, courage, persistence, lack of enmity, and an attitude that regards gifts and recipients in a non-dualistic, non-focusing, and illusion-like manner. They may enter into and arise from their meditative experiences sequentially, or they may enter into the meditative stability known as the yawning lion, in which the formless absorptions and meditative concentrations are reversed. Abiding in this meditative stability, they attain the sameness of all things.
VI. SERIAL CLEAR REALIZATION
The sixth section of the sūtra, “Serial Clear Realization,” includes the serial trainings in the six transcendent perfections, the serial trainings in the six recollections, and the serial training in the realization that phenomena are without essential nature.
This section is omitted from this version of the sūtra, which continues instead with section seven, “Instantaneous Clear Realization.”
VII. INSTANTANEOUS CLEAR REALIZATION
This has four topics: maturation, non-maturation, lack of defining characteristics, and non-duality.
Chapter 28a
Bodhisattvas practice the transcendent perfections for the sake of all sentient beings, assuming the five aggregates which are dreamlike, without essential nature, and without defining characteristics. They perfect all meditative experiences and all causal and fruitional attributes, and then, participating in cyclic existence for the sake of all sentient beings, they are untainted by the defects of cyclic existence. Understanding that all things are without defining characteristics, they go on to attain omniscience. Owing to the emptiness of essential nature and the emptiness of ultimate reality, they do not conceptualize and they come to accept that phenomena are non-arising. Having brought sentient beings to maturation, they will attain manifestly perfect buddhahood by means of instantaneous wisdom. Well trained in emptiness, they do not apprehend anything at all apart from emptiness. All apprehension of phenomena, causal and fruitional attributes, and attainments constitutes the immaturity of the bodhisattvas. The absence of all apprehension constitutes the maturity of the bodhisattvas. The bodhisattvas who practice the transcendent perfection of wisdom perceive that all things are gathered within it, but do not apprehend anything, owing to non-duality. All things are undifferentiated, without defining characteristics, and subject neither to arising nor cessation.
VIII. FRUITIONAL BUDDHA BODY OF REALITY
The last section of the sūtra, concerning the fruitional buddha body of reality, comprises the buddha body of essentiality, the buddha body of pristine cognition and reality, the buddha body of perfect resource, and the buddha body of emanation. It extends from the second part of chapter 28 through to the end of chapter 30.
Chapter 28b
Investigating conditioned phenomena through emptiness, bodhisattvas teach ordinary people who grasp dreams as reality that all phenomena are empty of notions of “I” and “mine.” Since all phenomena arise from dependent origination, and are grasped erroneously through the maturation of past actions, what other cause can there be for their perception of non-entities as entities? Skillful bodhisattvas cause sentient beings to engage successively with each of the six transcendent perfections and then to turn away from states of indulgence to enter into the expanse of final nirvāṇa, or at least to become established in the causal and fruitional attributes. Although all things are dreamlike non-entities, abiding in the six transcendent perfections, bodhisattvas attract sentient beings by their practice of the six transcendent perfections.
Chapter 29
Bodhisattvas attract sentient beings with the mundane and supramundane gifts of the sacred doctrine. The former concerns mundane phenomena and meditative experiences. The latter establishes sentient beings through skill in means in the causal and fruitional attributes, and attainments, so that they renounce afflicted mental states, and all propensities for rebirth. Once bodhisattvas have attained omniscience, they will be called buddhas.
When bodhisattvas practice the six transcendent perfections, they attract sentient beings and establish them on the bodhisattva levels, releasing them from erroneous views. When the relative truth is taken as the standard, they systematically present the various fruits, but not so in ultimate truth because all things are without arising, without cessation, without affliction and without purification. This reality of emptiness is non-conceptual and indescribable. Owing to emptiness, they do not become fixated on anything at all, and they do not train in anything except emptiness, signlessness and aspirationlessness. In this way they undertake training—realizing the four noble truths, comprehending the twelve links of dependent origination, and refining the causal and fruitional attributes.
Chapter 30
Bodhisattvas correctly perceive the real properties of all phenomena: For example, physical forms resemble a mass of insubstantial foam, feelings are like a fleeting bubble of water, perceptions resemble a mirage, formative predispositions resemble a hollow plantain tree, and consciousness resembles an army conjured up by an illusionist. The defining characteristic of suffering is harm, the defining characteristic of the origin of suffering is production, the defining characteristic of cessation is quiescence, and the defining characteristic of the path is emancipation.
Bodhisattvas do not apprehend anything outside the expanse of reality; and yet, owing to their skill in means, they continue to practice the transcendent perfections and encourage others to do so. If all things were not empty of inherent existence, the bodhisattvas would not demonstrate to sentient beings that all things are empty of inherent existence. The emptiness of inherent existence is the natural expression of all things. Abiding therein, they strive toward genuinely perfect enlightenment, training in order to liberate sentient beings. Having perfected those paths and brought sentient beings to maturity, they will attain manifestly perfect buddhahood.
Chapter 31
At this point the text returns to the discussion found in the aforementioned fourth section on the training in the clear realization of all phenomena (see chapter 7). Irreversible bodhisattvas have turned away from all mundane phenomena and lesser attainments but not from the causal and fruitional attributes. They do not cause others to doubt the discipline of the sacred doctrine, nor do they maintain a sense of supremacy. They will not be disadvantaged and they will always practice the transcendent perfections, cultivating them for the sake of sentient beings and dedicating their merits without apprehending anything. Their physical, verbal, and mental actions are gentle, without hostility toward any sentient being, and imbued with loving kindness. Entering into the maturity of the bodhisattvas, they never cultivate thoughts of miserliness, degenerate morality, indolence, distraction, or delusion. If Māra seeks to deceive and dissuade them by conjuring up negative images of bodhisattvas suffering in the hells, or by denouncing the bodhisattva path as a poetic fabrication, their minds will not be alienated and they will not turn back from genuinely perfect enlightenment.
Having accepted that phenomena are non-arising, they understand that all things are indeed equal to space and empty of intrinsic defining characteristics, but nonetheless they don the armor which is equal to space and empty of intrinsic defining characteristics, and attain manifestly perfect buddhahood in order to emancipate sentient beings from cyclic existence. Irreversible bodhisattvas would even relinquish their own lives for the sake of acquiring the sacred doctrine, but they would not relinquish the doctrine that all phenomena are empty.
Chapter 32
The penultimate chapter comes back to the final section on the fruitional attributes and buddha bodies. Among the transcendent perfections and the causal and fruitional attributes, there is nothing at all in which bodhisattvas should not train because without training, they cannot attain omniscience. If sentient beings already knew that all things are empty of inherent existence, bodhisattvas would not undertake training and attain omniscience. It is because they do not know that bodhisattvas do indeed undertake training and attain manifestly perfect buddhahood. Thinking that, fixation besides, there is nothing at all which can be apprehended, they see sentient beings grasping that which does not exist, and, through skill in means, release them, encouraging them to practice the transcendent perfections and abide in the fruits of attainment.
After perfecting the six transcendent perfections, along with the causal and fruitional attributes, bodhisattvas will themselves attain manifestly perfect buddhahood by means of wisdom that is instantaneously endowed with adamantine meditative stability. They purify the negativity of body, speech, and mind. Seized by great compassion, they may even take birth in lower realms for the sake of sentient beings, but remain untainted by any defects. Without apprehending anything at all, they abide in the emptiness of non-apprehension and attain manifestly perfect buddhahood. This is the second promulgation of the doctrinal wheel by the buddhas in the world, which was comprehended by innumerable sentient beings.
Chapter 33
The conclusion of the whole sūtra comes in the form of a dialogue between Lord Buddha and Ānanda, the compiler of the sūtras. The corresponding passages are found in the third section of the recast Sanskrit manuscript. Those who dismiss or spurn this transcendent perfection of wisdom on the grounds that it is not the Vinaya, but unorthodox and non-canonical, will endure the great sufferings of the hells and other inferior realms. By contrast, the merits of those who retain this transcendent perfection of wisdom, commit it to writing, and communicate it to others are extolled above all else. As long as this transcendent perfection of wisdom is active in the world, so long will the buddhas reside in the world, and so long will sentient beings behold the buddhas, listen to this transcendent perfection of wisdom, and commit it to writing.
Notes on this publication
Although 84000’s general preference is to avoid the use of square brackets to indicate words or phrases added in the translation as an aid to understanding and readability, an exception has been made in the case of this text. The most frequent reason for their use here is to provide, in passages dealing with a series of previously enumerated elements under discussion, a reference to what those elements are that is missing in the taut phrasing of the Tibetan (and, we may assume, the original Sanskrit). Although these added phrases are arguably included in the text’s meaning, if not its actual words, they have been left in square brackets to avoid confusing readers who might wish to read the translation along with the original, as well as to facilitate close comparison of the different Transcendent Perfection of Wisdom sūtras.
References to the parallel passages in the recast Sanskrit manuscript, mentioned above, have been left embedded throughout the underlying database file of this translation, e.g. [cf. Dutt: 142] or [cf. Kimura II-III: 18], but have been rendered invisible in this display. The database file is available on request to scholars and researchers.
The Translation
The Noble Mahāyāna Sūtra
The Transcendent Perfection of Wisdom in Ten Thousand Lines
Chapter 1
The Context
Thus have I heard on a certain occasion.
The Blessed One16 was residing at Vulture Peak near Rājagṛha with a large monastic gathering comprising many thousands of fully ordained monks. All of them were arhats who had attained the cessation of contaminants and were without afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty nāgas, their tasks accomplished, their work completed, their burdens relinquished, their own objectives already fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated by means of genuine understanding, having perfected the highest of all mental faculties, with the exception of one person—Senior Ānanda, a disciple who had merely entered the stream.17
Also present were some five hundred fully ordained nuns, laymen, and laywomen, all of whom had seen the truth. There were many thousands of great bodhisattva beings, all of whom had mastered the mnemonic retentions and attained the meditative stabilities,18 and were abiding in emptiness, their perceptual range being one of signlessness, their aspirations free from scrutiny, their tolerance endowed with equanimity, and their inspiration unimpeded. Indeed they all had the five extrasensory powers19 and captivating speech. Their ethical conduct was without artificiality and they had no thoughts of ulterior profit, acquisition, or fame.
They could teach the sacred doctrine, free from worldliness. They had perfected their acceptance of the profound nature of phenomena; they had acquired assurance and completely gone beyond demonic activities. Liberated from all obscurations associated with past actions, they had accumulated merits by teaching the sacred doctrine, extensively accumulating their aspirations over countless eons. [F.2.a] Their speech was honest with a smiling demeanor, their countenances without frowns of anger. They possessed the assurance that overwhelms endless assemblies. They were skilled in their emancipation from cyclic existence, as they had demonstrated for many tens of millions of eons.
They regarded phenomena as a magical display, a mirage, a dream, the moon reflected in water, an optical aberration, empty space, an echo, a castle in the sky, or a phantom, and they were endowed with immeasurable assurance. They were skilled in comprehending the mental attitudes and interests of all sentient beings, and the knowledge that engages in subtlety.20 They possessed a mind with great tolerance and without animosity for any sentient being. They were skilled in definitively introducing the nature of reality. They had acquired an aspiration to be reborn in the infinite buddhafields. At all times they uninterruptedly actualized the meditative stability that recollects the buddhas of countless world systems. They were well-versed in questioning the innumerable buddhas, and skillful in rejecting afflicted mental states motivated by diverse mistaken views. They were all bodhisattvas who knew how to actualize one hundred thousand emanational displays by means of their meditative stability.
Among them were the following:21 the great being Bhadrapāla, along with Ratnākara, Sārthavāha, Naradatta, Grahadatta,22 Varuṇadatta, Indradatta, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Candragarbha, Anupamacintin, Avalokiteśvara, Mañjuśrī, Ratnamudrāhasta, the bodhisattva Nityokṣiptahasta and the great bodhisattva being Maitreya, [F.2.b] heading many thousands of accompanying bodhisattvas, all of whom were youthful in appearance.
At that time, the Blessed One outshone Śakra, Brahmā, and all the worldly protectors. Then, in the presence of these four assemblies, he demonstrated multiple miraculous forms, vivid, brilliant and distinct, which were emanated through his magical abilities. Also, from all the pores of his body, an effulgence of light rays shone forth—many hundreds of billion trillions in number.
Thereupon, Senior Śāradvatīputra, who was present within the assembly, observed those miraculous forms emanated through the miraculous abilities of the Tathāgata. He was delighted. He rejoiced. His extreme joy gave rise to such delight and contentment that, rising from his seat, with his upper robe over one shoulder, he rested his right knee on the ground and placed his hands together in the gesture of homage, facing in the direction of Blessed One, while asking the Blessed One as follows: “If I might be permitted to request the Venerable Lord to pronounce on them, may I put certain questions to the Venerable Lord?”
The Blessed One then replied to Senior Śāradvatīputra, “Śāradvatīputra, since you always have had opportunities to question the Tathāgata, you may ask whatever you wish, and you should be satisfied with the answers to your questions.”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord, with regard to that which is called the transcendent perfection of wisdom,23 Venerable Lord, what exactly is the transcendent perfection of wisdom of the bodhisattvas? By perfecting what sacred doctrine do bodhisattvas perfect the transcendent perfection of wisdom and swiftly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?” [F.3.a]
Thereupon, the Blessed One inspired Senior Śāradvatīputra with the words, “Excellent, Śāradvatīputra! Excellent! Excellent! Through the blessings of the Tathāgata you have made a splendid request. You have had an excellent idea! To that end, you should listen carefully, keep my words in mind, and I shall teach the transcendent perfection of wisdom.”
“Venerable Lord, so be it!” he replied.
So it was that Senior Śāradvatīputra listened to the Blessed One, and the Lord replied, “Śāradvatīputra, that which is called the transcendent perfection of wisdom is the absence of fixation with respect to all things. Śāradvatīputra, bodhisattvas who are without fixation perfect the transcendent perfection of wisdom, and will indeed swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
Then he asked, “Venerable Lord, what are all those things on which great bodhisattva beings 24 should not be fixated?”
The Blessed One replied, “Śāradvatīputra, the expression ‘all things’ denotes the following: the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, the four noble truths, the twelve links of dependent origination, 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 emptiness that is a gateway to liberation, the signlessness that is a gateway to liberation, the aspirationlessness that is a gateway to liberation, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, the eight aspects of liberation, the nine serial steps of meditative equipoise, the nine contemplations of impurity, the ten recollections, the six aspects of perception, [F.3.b] the knowledge of phenomena, the subsequent knowledge, the knowledge of other minds, the knowledge of relative appearances, the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not be regenerated, the knowledge that is definitive, and similarly, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and merely endowed with scrutiny, the meditative stability free from both ideation and scrutiny, the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all things, the faculties endowed with the knowledge of all things, the eight sense fields of mastery, the ten sense fields of total consummation, the eighteen aspects of emptiness, the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and likewise, the understanding of all phenomena, the understanding of the aspects of the path, the understanding of omniscience, the six transcendent perfections, the five extrasensory powers,25 the five eyes, the thirty-two major marks of a superior man, and the eighty excellent minor marks.26 All these are the things on which great bodhisattva beings should not be fixated. One who is without fixation perfects the transcendent perfection of wisdom and will also swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, what are the ‘five psycho-physical aggregates’ and likewise [those other phenomena], up to and including the ‘twelve links of dependent origination’? What are the ‘four applications of mindfulness’, and likewise [those other causal attributes] up to and including the ‘noble eightfold path’? What is the ‘emptiness that is a gateway to liberation,’ and likewise [those other attainments], up to and including ‘omniscience’? What are the ‘six transcendent perfections,’ [F.4.a] and likewise [those other fruitional attributes], up to and including the ‘eighty minor marks’?”
Thereupon, the Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, the ‘five psycho-physical aggregates’ comprise (1) physical forms, (2) feelings, (3) perceptions, (4) formative predispositions, and (5) consciousness.
“If you ask what are the ‘twelve sense fields,’ they comprise six that are inner and six that are outer. These are called the twelve sense fields. Among them, if you ask what are the ‘six inner sense fields,’ they comprise (1) the sense field of the eyes, (2) the sense field of the ears, (3) the sense field of the nose, (4) the sense field of the tongue, (5) the sense field of the body, and (6) the sense field of the mental faculty. These are called the six inner sense fields.
“Then, if you ask what are the ‘six outer sense fields,’ they comprise (7) the sense field of sights, (8) the sense field of sounds, (9) the sense field of odors, (10) the sense field of tastes, (11) the sense field of tangibles, and (12) the sense field of mental phenomena. These are called the six outer sense fields.27
“If you ask what are the ‘eighteen sensory elements,’ they comprise (1) the sensory element of the eyes, (2) the sensory element of sights, and (3) the sensory element of visual consciousness; (4) the sensory element of the ears, (5) the sensory element of sounds, and (6) the sensory element of auditory consciousness; (7) the sensory element of the nose, (8) the sensory element of odors, and (9) the sensory element of olfactory consciousness; (10) the sensory element of the tongue, (11) the sensory element of tastes, and (12) the sensory element of gustatory consciousness; (13) the sensory element of the body, (14) the sensory element of tangibles, and (15) the sensory element of tactile consciousness; and (16) the sensory element of the mental faculty, (17) the sensory element of mental phenomena, and (18) the sensory element of mental consciousness. These are called the eighteen sensory elements.28
“If you ask what are the ‘four noble truths,’ they comprise (1) the noble truth of suffering, (2) the noble truth of the origin of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path. These are called the four noble truths.29
“If you ask what are the ‘twelve links of dependent origination,’ they comprise (1) fundamental ignorance, contingent on which (2) formative predispositions arise; (3) consciousness, which arises contingent on formative predispositions; (4) name and form, which arise contingent on consciousness; (5) the six sense fields, which arise contingent on name and form; (6) sensory contact, which arises contingent on the six sense fields; (7) sensation, which arises contingent on sensory contact; [F.4.b] (8) craving, which arises contingent on sensation; (9) grasping, which arises contingent on craving; (10) the rebirth process, which arises contingent on grasping; (11) actual birth, which arises contingent on the rebirth process; and (12) aging and death, along with sorrow, lamentation, suffering, mental discomfort, and agitation, which all arise contingent on actual birth. It is in this way that these great corporeal aggregates, exclusively endowed with suffering, arise.
“Conversely, through the cessation of fundamental ignorance, formative predispositions cease. Through the cessation of formative predispositions, consciousness ceases. Through the cessation of consciousness, name and form cease. Through the cessation of name and form, the six sense fields cease. Through the cessation of the six sense fields, sensory contact ceases. Through the cessation of sensory contact, sensation ceases. Through the cessation of sensation, craving ceases. Through the cessation of craving, grasping ceases. Through the cessation of grasping, the rebirth process ceases. Through the cessation of the rebirth process, actual birth ceases. Through the cessation of actual birth, aging and death cease; and through the cessation of aging and death, sorrow, lamentation, suffering, mental discomfort, and agitation all cease. It is in this way that these corporeal aggregates, exclusively endowed with suffering, cease.
“These two processes are respectively said to follow and reverse the sequence in which the twelve links of dependent origination arise.30
“If you ask what are the ‘four applications of mindfulness,’ they comprise (1) the application of mindfulness which, with regard to the physical body, observes the physical body; (2) the application of mindfulness which, with regard to feelings, observes feelings; (3) the application of mindfulness which, with regard to the mind, observes the mind; and (4) the application of mindfulness which, with regard to phenomena, observes phenomena. These are called the four applications of mindfulness.31
“If you ask what are the ‘four correct exertions,’ (1) great bodhisattva beings resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed; (2) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced; [F.5.a] (3) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed; and (4) they resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, be unforgotten, flourish, and reach complete perfection in the future, through cultivation. These are called the four correct exertions.
“If you ask what are the ‘four supports for miraculous abilities,’ they comprise (1) the support for miraculous ability combining the meditative stability of resolution with the formative force of exertion, (2) the support for miraculous ability combining the meditative stability of perseverance with the formative force of exertion, (3) the support for miraculous ability combining the meditative stability of mind with the formative force of exertion, and (4) the support for miraculous ability combining the meditative stability of scrutiny with the formative force of exertion. These are called the four supports for miraculous ability.
“If you ask what are the ‘five faculties,’ they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These are called the five faculties.
“If you ask what are the ‘five powers,’ they similarly comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These are called the five powers.
“If you ask what are the ‘seven branches of enlightenment,’ they comprise (1) the branch of enlightenment that entails correct recollection, (2) the branch of enlightenment that entails correct doctrinal analysis, (3) the branch of enlightenment that entails correct perseverance, (4) the branch of enlightenment that entails correct delight, (5) the branch of enlightenment that entails correct mental and physical refinement, (6) the branch of enlightenment that entails correct meditative stability, and (7) the branch of enlightenment that entails correct equanimity. These are called the seven branches of enlightenment.
“If you ask what is the ‘noble eightfold path,’ it comprises (1) correct view, (2) correct ideation, (3) correct speech, (4) correct action, [F.5.b] (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These are the branches of the noble eightfold path.
“If you ask what is ‘emptiness as a gateway to liberation,’ the state of mind which discerns that all things are empty of their own defining characteristics is emptiness as a gateway to liberation. This is called emptiness as a gateway to liberation.
“If you ask what is ‘signlessness as a gateway to liberation,’ the state of mind which discerns in all respects that all things are signless in terms of their own defining characteristics is signlessness as a gateway to liberation. This is called signlessness as a gateway to liberation.
“If you ask what is ‘aspirationlessness as a gateway to liberation,’ the state of mind in which all things are not formed, and there is nothing to be formed, is aspirationlessness as a gateway to liberation. This is called aspirationlessness as a gateway to liberation.32
“If you ask what are the ‘four meditative concentrations,’ they are as follows: (1) Bodhisattvas achieve and maintain the first meditative concentration where there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) They achieve and maintain the second meditative concentration where there is an intense inner clarity, free from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. (3) They achieve and maintain the third meditative concentration where joy is absent, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present and bliss is experienced by the body. This is what sublime beings describe as ‘mindful, blissful, abiding in bliss, and equanimous.’ (4) They achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, [F.6.a] while equanimity and mindfulness are utterly pure. These are called the four meditative concentrations.33
“If you ask what are the ‘four immeasurable aspirations,’ they comprise (1) loving kindness, (2) compassion, (3) empathetic joy, and (4) equanimity. These are called the four immeasurable aspirations.
“If you ask what are the ‘four formless meditative absorptions,’ they comprise (1) the meditative absorption of the sense field of infinite space, (2) the meditative absorption of the sense field of infinite consciousness, (3) the meditative absorption of the sense field of nothing-at-all, and (4) the meditative absorption of neither perception nor non-perception. These are called the four formless meditative absorptions.
“If you ask what constitute the ‘eight aspects of liberation,’ they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms [in order to compose the mind]. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings are inclined toward pleasant states. (4) The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (5) The fifth aspect of liberation ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ (6) The sixth aspect of liberation ensues when the sense field of infinite consciousness has been completely transcended in all respects, and one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ (7) The seventh aspect of liberation ensues when the sense field of nothing-at-all has been completely transcended in all respects, and one achieves and abides in the sense field of neither perception nor non-perception. (8) The eighth aspect of liberation ensues when the sense field of neither perception nor non-perception has been completely transcended in all respects, and one achieves and abides in the cessation of all perceptions and feelings. These are called the eight aspects of liberation.34 [F.6.b]
“If you ask what are the ‘nine serial steps of meditative equipoise,’ they are as follows: (1) The first meditative absorption ensues when one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. (2) The second meditative absorption ensues when one achieves and maintains the second meditative concentration, that is to say, when there is an intense inner clarity, free from both ideation and scrutiny, the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. (3) The third meditative absorption ensues when one achieves and maintains the third meditative concentration, that is to say, when one abides in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, blissful, abiding in bliss, and equanimous.’ (4) The fourth meditative absorption ensues when one achieves and maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and former states of suffering have also been eliminated. Here, neither suffering nor bliss is present because blissful and unhappy states of mind have both subsided, while equanimity and mindfulness are utterly pure. (5) The fifth meditative absorption ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (6) The sixth meditative absorption ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ (7) The seventh meditative absorption ensues when the sense field of infinite consciousness has been completely transcended in all respects, and one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ [F.7.a] (8) The eighth meditative absorption ensues when the sense field of nothing-at-all has been completely transcended in all respects, and one achieves and abides in the sense field of neither perception nor non-perception. (9) The ninth meditative absorption ensues when the sense field of neither perception nor non-perception has been completely transcended in all respects, and one achieves and abides in the cessation of all perceptions and feelings. These are called the nine serial steps of meditative equipoise.35
“If you ask what are the ‘nine contemplations of impurity,’ they are as follows: (1) contemplation of a bloated corpse, (2) contemplation of a worm-infested corpse, (3) contemplation of a bloody corpse, (4) contemplation of a putrefied corpse, (5) contemplation of a blue-black corpse, (6) contemplation of a devoured corpse, (7) contemplation of a dismembered corpse, (8) contemplation of a skeleton, and (9) contemplation of an immolated corpse. These are called the nine contemplations of impurity.
“If you ask what are the ‘ten recollections,’ they are as follows: (1) recollection of the Buddha, (2) recollection of the Dharma, (3) recollection of the Saṅgha, (4) recollection of ethical discipline, (5) recollection of renunciation, (6) recollection of the god realms, (7) recollection of quiescence, (8) recollection of respiration, (9) recollection of physicality, and (10) recollection of death. These are called the ten recollections.36
“If you ask what are the ‘six aspects of perception,’ they are as follows: (1) perception of impermanence, (2) perception of suffering, (3) perception of non-self, (4) perception of unattractiveness, (5) perception of death, and (6) perception of disinterest in all mundane things. These are called the six aspects of perception.
“If you ask what is the ‘knowledge of phenomena,’ it is the limited understanding that the five psycho-physical aggregates are to be purified. This is called knowledge of phenomena.
“If you ask what is ‘subsequent knowledge,’ it is the understanding that the eye is impermanent, and, likewise, it is the understanding that the ears, nose, tongue, body, mental faculty, sights, sounds, odors, tastes, tangibles, and mental phenomena are all impermanent. [F.7.b] This is called subsequent knowledge.
“If you ask what is the ‘knowledge of other minds,’ it is the absence of doubt with regard to phenomena associated with the minds and mental states of other sentient beings and other individuals. This is called knowledge of other minds.
“If you ask what is the ‘knowledge of relative appearances,’ it is the understanding of the aspects of the path. This is called the knowledge of relative appearances.
“If you ask what is the ‘knowledge of suffering,’ it is the understanding of how suffering arises and endures. That is called the knowledge of suffering.
“If you ask what is the ‘knowledge of the origin of suffering,’ it is the understanding that the origin of suffering is to be abandoned. This is called knowledge of the origin of suffering.
“If you ask what is the ‘knowledge of the cessation of suffering,’ it is the understanding that suffering has ceased. This is called knowledge of the cessation of suffering.
“If you ask what is the ‘knowledge of the path,’ it is the understanding of the noble eightfold path. This is called knowledge of the path leading to the cessation of suffering.
“If you ask what is the ‘knowledge of the extinction of contaminants,’ it is the understanding that desire, hatred, and delusion have ended. This is called the extinction of contaminants.
“If you ask what is the ‘knowledge that contaminants will not be regenerated,’ it is the understanding that one will not subsequently be reborn among the living beings of phenomenal existence. This is called the knowledge that contaminants will not be regenerated.
“If you ask what is the ‘knowledge that is definitive,’ it is the tathāgatas’ pristine cognition of omniscience. This is called the knowledge that is definitive.37
“If you ask what are the ‘faculties that will enable knowledge of all that is unknown,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, which individual trainees who have not attained actual realization acquire. These are called the faculties that will enable knowledge of all that is unknown.38
“If you ask what are the ‘faculties that acquire the knowledge of all things,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, of which individual trainees who have attained actual realization partake. These are called the faculties that acquire the knowledge of all things.[F.8.a]
“If you ask what are the ‘faculties endowed with the knowledge of all things,’ they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom, of which tathāgatas, arhats, genuinely perfect buddhas partake. These are called the faculties endowed with the knowledge of all things.39
“If you ask what is the ‘meditative stability endowed with ideation and scrutiny,’ it denotes the first meditative concentration which is achieved and maintained when there is freedom from desires, and freedom from negative and non-virtuous attributes, while joy and bliss are present. This is called the meditative stability endowed with ideation and scrutiny.
“If you ask what is the ‘meditative stability free from ideation and merely endowed with scrutiny,’ it denotes the interval between the first and second meditative concentrations. This is called the meditative stability free from ideation and merely endowed with scrutiny.
“If you ask what is the ‘meditative stability free from both ideation and scrutiny,’ it denotes the meditative absorptions, starting from the first meditative concentration and continuing as far as the sense field of neither perception nor non-perception. This is called the meditative stability free from both ideation and scrutiny.
“If you ask what are the ‘eight sense fields of mastery,’ they are as follows:40 (1) The first sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards lesser external forms,41 along with excellent colors and inferior colors, understands these forms, having attained mastery over them, and sees them, having attained mastery over them. (2) The second sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards greater external forms, along with excellent colors and inferior colors, understands these forms, having attained mastery over them, and sees them, having attained mastery over them. (3) The third sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards blue external forms, blue colors, blue appearances, and blue reflections, such as [F.8.b] the blue [form], the blue color, the blue appearance, and the blue reflection of the flax blossom or excellent blue cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards blue external forms, blue colors, blue appearances, and blue reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them].42 (4) The fourth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards yellow external forms, yellow colors, yellow appearances, and yellow reflections, such as the yellow [form], yellow color, yellow appearance, and yellow reflection of the cassia flower or excellent yellow cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards yellow external forms, yellow colors, yellow appearances, and yellow reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (5) The fifth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards red external forms, red colors, red appearances, and red reflections, such as the red [form], red color, red appearance, and red reflection of the pentapetes flower or excellent red cloth from Vārāṇasī. In the same way, one who perceives inner formlessness regards red external forms, red colors, red appearances, and red reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (6) The sixth sense field of mastery [refers to the miraculous perceptual transformation that] ensues when one who perceives inner formlessness regards white external forms, white colors, white appearances, and white reflections, such as the white [form], white color, white appearance, and white reflection of the [morning] star Venus [or excellent white cloth from Vārāṇasī]. In the same way, one who perceives inner formlessness regards white external forms, white colors, white appearances, and white reflections, [and understands these forms, having attained mastery over them, and sees them, having attained mastery over them]. (7) The seventh sense field of mastery ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed, material phenomena have subsided, [F.9.a] and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (8) The eighth sense field of mastery ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’43 These are called the eight sense fields of mastery.
“If you ask what are the ‘ten sense fields of total consummation,’ they comprise (1) the total consummation of the earth element, (2) the total consummation of the water element, (3) the total consummation of the fire element, (4) the total consummation of the wind element, (5) the total consummation of the space element, (6) the total consummation of blueness, (7) the total consummation of yellowness, (8) the total consummation of redness, (9) the total consummation of whiteness, and (10) the total consummation of consciousness. These are called the ten sense fields of total consummation. [Through these successive meditative stabilities] (1) considering all elements to be present in the earth element, all of them are transformed into a single element, which is exclusively the earth element; (2) considering all elements to be present in the water element, all of them are transformed into a single element, which is exclusively the water element; (3) considering all elements to be present in the fire element, all of them are transformed into a single element, which is exclusively the fire element; (4) considering all elements to be present in the wind element, all of them are transformed into a single element, which is exclusively the wind element; (5) considering all elements to be present in the space element, all of them are then transformed into a single element, which is exclusively the space element; (6) considering all elements to be present in blueness, all of them are transformed into blueness; (7) considering all elements to be present in yellowness, all of them are transformed exclusively into yellowness; (8) considering all elements to be present in redness, all of them are transformed exclusively into redness; (9) considering all elements to be present in whiteness, all of them are transformed exclusively into whiteness; and (10) considering all elements to be present in consciousness, [F.9.b] all of them are transformed exclusively into consciousness. In this way, earth, water, fire, wind, space, blueness, yellowness, redness, whiteness, and consciousness are all transformed exclusively into a single element. These are called the sense fields of total consummation. It is because they intensify the production of their respective elements to the point of consummation that they are called sense fields of total consummation, and they are also known as sense fields of total consummation because each element is respectively transformed into all the others.44
“If you ask what are the ‘eighteen aspects of emptiness,’ they comprise (1) emptiness of internal phenomena, (2) emptiness of external phenomena, (3) emptiness of both external and internal phenomena, (4) emptiness of emptiness, (5) emptiness of great extent, (6) emptiness of ultimate reality, (7) emptiness of conditioned phenomena, (8) emptiness of unconditioned phenomena, (9) emptiness of the unlimited, (10) emptiness of that which has neither beginning nor end, (11) emptiness of non-dispersal, (12) emptiness of inherent existence, (13) emptiness of intrinsic defining characteristics, (14) emptiness of all things, (15) emptiness of non-apprehension, (16) emptiness of non-entities, (17) emptiness of essential nature, and (18) emptiness of the essential nature of non-entities.45
“If, among them, you ask what is the ‘emptiness of internal phenomena,’ the term ‘internal phenomena’ comprises the eyes, ears, nose, tongue, body, and mental faculty. Among them, the eyes are empty of the eyes because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. Similarly, the ears, the nose, the tongue, the body, and the mental faculty are, respectively, empty of [the ears, the nose, the tongue, the body, and] the mental faculty, because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. That is what is called the emptiness of internal phenomena.
“If you ask what is the ‘emptiness of external phenomena,’ the term ‘external phenomena’ comprises sights, sounds, odors, tastes, tangibles, and mental phenomena. Among them, sights are empty of sights because they do not endure and they do not disintegrate. [F.10.a] If you ask why, it is because that is their very nature. Similarly, sounds, odors, tangibles, and mental phenomena are, respectively, empty of [sounds, odors, tangibles, and] mental phenomena, because they do not endure and they do not disintegrate. If you ask why, that is because it is their very nature. That is called the emptiness of external phenomena.
“If you ask what is the ‘emptiness of both external and internal phenomena,’ the term ‘external and internal phenomena’ comprises the six inner sense fields and the six outer sense fields. Among them, internal phenomena are empty of internal phenomena because they do not endure and they do not disintegrate. If you ask why, it is because that is their very nature. External phenomena are also empty of external phenomena because they do not endure and they do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of external and internal phenomena.
“If you ask what is the ‘emptiness of emptiness,’ that emptiness which is the emptiness of all phenomena is also empty of the emptiness of all phenomena because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of emptiness.
“If you ask what is the ‘emptiness of great extent,’ the eastern direction is empty of the eastern direction because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. The southern, western, northern, and four intermediate directions—all eight—are also similarly empty of themselves, and the zenith is empty of the zenith, while the nadir is empty of the nadir, because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of great extent.
“If you ask what is the ‘emptiness of ultimate reality,’ the term ‘ultimate reality’ denotes nirvāṇa in the context of the ‘emptiness of ultimate reality.’ In this regard, nirvāṇa is empty of nirvāṇa because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of ultimate reality. [F.10.b]
“If you ask what is the ‘emptiness of conditioned phenomena,’ this refers to the world system of desire, the world system of form, and the world system of formlessness, among which the world system of desire is empty of the world system of desire, and similarly, the world system of form is empty of the world system of form, and the world system of formlessness is empty of the world system of formlessness because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of conditioned phenomena.
“If you ask what is the ‘emptiness of unconditioned phenomena,’ the term ‘unconditioned phenomena’ denotes anything that does not arise, that does not abide, that does not disintegrate, and that does not change into something else. In this regard, unconditioned phenomena are empty of unconditioned phenomena because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of unconditioned phenomena.
“If you ask what is the ‘emptiness of the unlimited,’ the arising of anything [which has no limits] is utterly non-apprehensible because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of the unlimited.
“If you ask what is the ‘emptiness of that which has neither beginning nor end,’ the coming to pass of anything [in cyclic existence that has no beginning or end] is utterly non-apprehensible because it does not endure and does not disintegrate. If you ask why, it is because it is its very nature. That is called the emptiness of that which has neither beginning nor end.
“If you ask what is the ‘emptiness of non-dispersal,’ this denotes anything in which there is no dispersion. [Things are empty of non-dispersal] because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of non-dispersal.
“If you ask what is the ‘emptiness of inherent existence,’ this denotes the true nature of all conditioned and unconditioned phenomena, which is not created by the śrāvakas, not created by the pratyekabuddhas, and not fashioned by the lord buddhas. [Inherent existence is empty of inherent existence] because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. That is called the emptiness of inherent existence. [F.11.a]
“If you ask what is the ‘emptiness of all intrinsic defining characteristics,’ this denotes the intrinsic defining characteristic of physical forms, which is the capacity to assume physical forms; the intrinsic defining characteristic of feelings, which is emotional experience; the intrinsic defining characteristic of perceptions, which is comprehensibility; the intrinsic defining characteristic of formative predispositions which is conditioning; and the intrinsic defining characteristic of consciousness, which is cognizance. It applies to the defining characteristics of conditioned phenomena [such as these], and similarly extends as far as the defining characteristics of unconditioned phenomena. All these intrinsic defining characteristics are empty of their own intrinsic defining characteristics because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of intrinsic defining characteristics.
“If you ask what is the ‘emptiness of all things,’ the term ‘all things’ denotes the five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, corporeal phenomena, formless phenomena, conditioned phenomena, and unconditioned phenomena. All such things are empty of all things because they do not endure and do not disintegrate. If you ask why, it is because it is their very nature. That is called the emptiness of all things.
“If you ask what is the ‘emptiness of non-apprehension,’ it is that which does not apprehend any phenomena at all. [Non-apprehension is empty of non-apprehension] because it does not endure and does not disintegrate. If you ask why, it is because that is its very nature. That is called the emptiness of non-apprehension.
“If you ask what is the ‘emptiness of non-entities,’ it is the non-apprehension of any entity, in anything whatsoever. This is called the emptiness of non-entities.
“If you ask what is the ‘emptiness of essential nature,’ it is the absence of any essential nature with respect to anything originating from combinations [of causes and conditions]. That is called the emptiness of essential nature.
“If you ask what is the ‘emptiness of the essential nature of non-entities,’ it [too] is the absence of any essential nature in anything originating from combinations [of causes and conditions]. That is called the emptiness of the essential nature of non-entities.
“Moreover, Śāradvatīputra, entities are empty of entities. [F.11.b] Non-entities are empty of non-entities. Essential nature is empty of essential nature. Extraneous entities are empty of extraneous entities. 46
“If you ask what are entities, the term ‘entities’ denotes the five psycho-physical aggregates, which comprise physical forms, feelings, perceptions, formative predispositions, and consciousness. In this regard, entities are empty of entities.
“If you ask in what way non-entities are empty of non-entities, the term ‘non-entities’ denotes unconditioned phenomena. In this regard unconditioned phenomena are empty of unconditioned phenomena. Similarly, non-entities are empty of non-entities.47
“If you ask in what way the essential nature is empty of the essential nature, the essential nature of all phenomena is not created by being known, it is not created by being seen, and it is not created by anything at all. In this way, the essential nature is said to be empty of the essential nature.48
“If you ask in what way extraneous entities are empty of extraneous entities, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the abiding nature of all things, the expanse of reality, the maturity with respect to all things, the real nature, the incontrovertible real nature, the inalienable real nature, and the finality of existence—all of these continue to abide. Anything that is empty of phenomena extraneous to these attributes may be called an extraneous entity that is empty of extraneous entities.
“Śāradvatīputra! These are all attributes with respect to which a great bodhisattva being should cultivate detachment. One who is without fixation will reach the transcendent perfection of wisdom, and swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”49
Chapter 2
All Phenomena
Then, once again, the Blessed One addressed Senior Śāradvatīputra in the following words, “Śāradvatīputra, if you ask what are the ‘ten powers of the tathāgatas,’ they are as follows: [F.12.a] (1) definitive knowledge that things which are possible are indeed possible;51 (2) definitive knowledge that things which are impossible are indeed impossible; (3) definitive knowledge, through possibilities and causes, of the maturation of past, future, and present actions, and of those who undertake such actions; (4) definitive knowledge of multiple world systems and diverse dispositions; (5) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other sentient beings and other individuals have; (6) definitive knowledge of whether the acumen of other sentient beings and other individuals is supreme or not; (7) definitive knowledge of the paths that lead anywhere; (8) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorptions; (9) definitive knowledge of the recollection of multiple past abodes, and of the transference of consciousness at the death and birth of all sentient beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so one can say, ‘My rebirths have come to an end. I have practiced chastity. I have fulfilled my duties. I will experience no other rebirths apart from this one.’52 Śāradvatīputra, these are called the ten powers of the tathāgatas.
“Śāradvatīputra, if you ask what are the ‘four assurances’ [proclaimed by the tathāgatas], they are as follows:
“ (1) When I claim to have attained genuinely perfect buddhahood, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that I have not attained manifestly perfect buddhahood with respect to these particular phenomena here, [F.12.b] I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned [in the world] in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!
“ (2) When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that these particular contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!
“ (3) When I claim to have explained those things which cause obstacles on the path, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should insist in this respect that even though one might depend on those things, there will be no obstacles and that that would be impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! [F.13.a]
“ (4) When I claim to have explained the path through which suffering will genuinely cease, having ascertained that śrāvakas will find it conducive to the attainment of sublime emancipation, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else in the world should say in this respect that even if one practices this path, it will not be conducive to emancipation, that suffering will not cease, and that that is impossible, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! These are called the four assurances.53
“If you ask what are the ‘four unhindered discernments,’ they comprise (1) unhindered discernment of meaning, (2) unhindered discernment of the doctrine, (3) unhindered discernment of etymology, and (4) unhindered discernment of inspiration.
“If you ask what is ‘great loving kindness,’ it is an action in which the tathāgatas engage on behalf of all sentient beings, treating enemies and friends identically. That is called great loving kindness. If you ask what is ‘great compassion,’ it is unstinting loving kindness toward all sentient beings, when there are actually no sentient beings. That is called great compassion.54
“If you ask what are the ‘eighteen distinct qualities of the buddhas,’ they are as follows: (1) The tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds; (6) they are without the indifference that lacks discernment; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; [F.13.b] (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor in their perception of liberating pristine cognition; (13) all the activities of their bodies are preceded by pristine cognition and followed by pristine cognition; (14) all the activities of their speech are preceded by pristine cognition and followed by pristine cognition; (15) all the activities of their minds are preceded by pristine cognition and followed by pristine cognition; (16) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of pristine cognition which is unobstructed and unimpeded with respect to the present. These are called the eighteen distinct qualities of the buddhas.55
“If you ask what is the ‘understanding of all phenomena,’ it is the partial understanding of selflessness with respect to personal identity56 that śrāvakas and pratyekabuddhas acquire with reference to the twelve sense fields. That is called the understanding of all phenomena.
“If you ask what is the ‘understanding of the aspects of the path,’ it is the emancipation from cyclic existence that bodhisattvas acquire through the path of the bodhisattvas, inasmuch as they are not attracted by the vehicles of the śrāvakas and pratyekabuddhas, even though they understand the paths of all three vehicles. That is called the understanding of the aspects of the path.
“If you ask what is the ‘understanding of omniscience,’ it is the knowledge that the tathāgatas have, without hesitation, with regard to all things, in all their aspects, throughout all the three times. That is called omniscience.57
“If you ask what are the ‘six transcendent perfections,’ they comprise (1) the transcendent perfection of generosity, (2) the transcendent perfection of ethical discipline, (3) the transcendent perfection of tolerance, (4) the transcendent perfection of perseverance, (5) the transcendent perfection of meditative concentration, and (6) the transcendent perfection of wisdom. These are called the six transcendent perfections.58
“If you ask what are the ‘six extrasensory powers,’ they comprise (1) the extrasensory power realizing knowledge of [miraculous] activities, (2) the extrasensory power realizing knowledge of divine clairvoyance, (3) the extrasensory power realizing knowledge of divine clairaudience, [F.14.a] (4) the extrasensory power realizing knowledge of other minds, (5) the extrasensory power realizing knowledge of recollection of past lives, and (6) the extrasensory power realizing knowledge of the cessation of contaminants. These are called the six extrasensory powers.59
“If you ask what are the ‘five eyes,’ they comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the Buddha. These are called the five eyes.60
“If you ask what are the ‘thirty-two major marks of a superior man that the tathāgatas possess,’ they are as follows:61
(1) The Blessed One has feet that are well positioned. In this regard, ‘excellent positioning of the feet’ means that the soles of his two feet entirely touch the ground. Just as when the long, evenly balanced base of a basket is placed on level ground, the bottom of the base entirely touches the ground, in the same way, the Blessed One is endowed with feet that are well positioned.
(2) The Blessed One has feet that are marked with the motif of the wheel. In this regard, the expression ‘marked with the motif of the wheel’ denotes the perfectly formed motif of a wheel with a thousand spokes, a hub, and a circumference, which elegantly appears on the soles of his two feet.
(3) The Blessed One has hands and feet that are tender and soft. In this regard, ‘the tenderness and softness of his hands and feet’ means that, unlike those of human beings, they resemble tree cotton or shrub cotton.62
(4) The Blessed One has long toes and fingers. In this regard, ‘long toes and fingers’ means that the fingers of his hands and the toes of his feet are exceedingly long, unlike those of other human beings.
(5) The Blessed One is endowed with hands and feet that are webbed. In fact, his hands and feet are prominently webbed, [F.14.b] unlike those of other human beings.
(6) The Blessed One is endowed with broad heels. In this regard, ‘broad heels’ means that the bases of his two heels are broad, unlike those of other human beings.
(7) The Blessed One is endowed with inconspicuous ankle bones, In this regard, ‘the inconspicuousness of his ankle bones’ means that, being endowed with broad heels, he is also endowed with inconspicuous ankle bones, unlike those of other human beings.
(8) The Blessed One is endowed with calves resembling those of an antelope. In this regard, ‘calves resembling those of an antelope’ means that his calves are slender and tapered, just like those of Śarabha Aiṇeya, the king of ungulates.
(9) The Blessed One is endowed with arms that reach down to his knees when standing, without bending down. In this regard, the expression ‘arms that reach down to his knees when standing, without bending down’ means that when the Blessed One is standing upright, the palms of both hands can touch and probe around his kneecaps, without him having to bend down.
(10) The Blessed One is endowed with a contracted male organ. In this regard, the ‘contractedness of his male organ’ means that he resembles a thoroughbred elephant or a thoroughbred steed of noble breed.
(11) The Blessed One is endowed with hairs that grow finely and distinctly, curling to the right. In this regard, the expression ‘hairs that grow finely and distinctly, curling to the right’ means that from each of the pores of his skin a single hair finely grows, bluish black in color, curling softly into rings, lustrous and curling to the right.
(12) The Blessed One is endowed with body hairs that point upwards. In this regard, the ‘pointing upwards of his body hairs’ means that the hair that grows from his head and the hairs of his body point upwards and finely grow, bluish black in color, all curling softly into rings, lustrous and curling to the right.[F.15.a]
(13) The Blessed One is endowed with delicate, soft, and lustrous skin. In this regard, the expression ‘delicate, soft, and lustrous skin’ means that neither water nor dust adhere to his body, or settle upon it.
(14) The Blessed One is endowed with a golden complexion. This means that his physical form is elegant, fine, and beautiful to behold, just like an offering post fashioned of finest gold that is adorned with various gemstones, for which reason it is said to resemble the color of gold.
(15) The Blessed One is endowed with seven prominent parts. In this regard, the expression ‘seven prominent parts’ means that the two prominent [backs of] his legs are elegant, fine, beautiful to behold, and filled out with flesh and blood. Similarly, the two prominent [backs of] his arms are elegant, fine, beautiful to behold, and filled out with flesh and blood. There are also two prominent parts at his shoulders and one prominent part at the nape of his neck, which are elegant, fine, beautiful to behold, and filled out with flesh and blood.
(16) The Blessed One is endowed with amply curved shoulders.
(17) The Blessed One is endowed with collarbones that are well covered.
(18) The Blessed One is born with an extremely upright posture.
(19) The Blessed One is endowed with a girth like the banyan tree. In that regard, the expression ‘endowed with a girth like the banyan tree’ means that the width of his body is proportionate to its length, and its length is proportionate to its width. That is designated as a ‘girth like the banyan tree.’
(20) The Blessed One is endowed with lion-like cheeks.
(21) The Blessed One is endowed with forty teeth.
(22) The Blessed One is endowed with close-fitting teeth.
(23) The Blessed One is endowed with teeth whose tips are long, sharp, and white.
(24) The Blessed One is endowed with a superior organ of taste. This means that within his straight throat he has a gullet that is straight and not crooked, enabling him to swallow without hesitation.
(25) The Blessed One is endowed with a long and slender tongue. In this regard, the expression ‘long and slender tongue’ means that, when the Tathāgata wishes, his tongue can protrude from his mouth, [F.15.b] and is capable of touching and probing around his nostrils, eye sockets, and ears, and it can even cover his whole face, as far as the hairline.
(26) The Blessed One is endowed with the divine voice of Brahmā.
(27) The Blessed One is endowed with wide eyes and bovine eyelashes.
(28) The Blessed One is endowed with deep blue eyes.
(29) The Blessed One is endowed with completely perfect eyeballs.
(30) The Blessed One is endowed with the splendor of an aureole of light, extending a full arm span.63
(31) The Blessed One is endowed with a visage that resembles the full moon.
(32) The Blessed One is endowed with a hair ringlet that grows between his eyebrows, and which is as soft as cotton, and white as a water lily, the moon, a conch, the filament of a lotus, the milk of a cow, and hoar-frost.
(33) The Blessed One is endowed with a crown protuberance. These are called the thirty-two marks of a superior man that the tathāgatas possess.
(2) Their bodies are firm, like that of Nārāyaṇa.66
(4) Their bodies are clean.68
(6) Their bodies are supple.70
(8) Their bodies do not slouch.72
(10) The lord buddhas have round fingers and toes.74
(12) Their blood vessels and nerves are inconspicuous.76
(14) Their body is well formed.78
(16) Their senses are completely purified.80
(18) Their behavior is perfect.82
(22) Their mouth is without blemish.86
(24) Their mouth is compact.88
(26) Their navel is deep.90
(28) Their navel curls to the right.92
(30) The lord buddhas are endowed with [well-proportioned] arms and legs, as intended.94
(32) The lines of their palms are unbroken.96
(34) Their body is immaculate and without unpleasant odors.98
(36) Their [sense faculties]—the ‘gates to the sense fields’—are excellent.100
(38) They speak first.102
(40) The pores of their body all emit a pleasant odor.104
(42) Their gait is that of a lion.106
(43) Their gait is that of a mighty elephant.
(44) Their gait is that of a swan.
(46) Their speech is sweet and fully perfected.108
(48) Their nose is prominent.110
(50) The lord buddhas have a tongue that is slender and large.112
(52) Their body hairs are clean.114
(54) Their orifices are without deterioration.116
(56) Their navel does not protrude.118
(58) Their abdomen is slender.120
(60) Their joints are elegant.122
(62) Their hands and feet are utterly pure.124
(66) They are never mistreated though visible to all creatures.
(67) They instruct sentient beings.
(68) Their speech is pervasive, in conformity with their assembly, but it does not extend outside their assembly.
(70) The joints of their bodies are well articulated.129
(71) Their crown protuberance is inconspicuous.
(72) The hair of their heads is bluish black, soft, and long.130
(74) The hairs of their heads point upwards, finely and curling into locks.132
(76) Their hearts are excellently adorned with the śrīvatsa motif. 134
(78) The lord buddhas are endowed with markings, as if they were drawn in the colors of vermilion, realgar, minium, indigo bark, and verdigris.136
“These are called the eighty minor marks.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, if great bodhisattva beings should not cultivate fixation on all these phenomena, consequently do bodhisattvas not consider all these things to be distinct? That is to say, if bodhisattvas do not consider those phenomena that are virtuous, those that are non-virtuous, those that are specific, those that are non-specific, those that are mundane, those that are supramundane, those that are contaminated, those that are uncontaminated, those that are conditioned, those that are unconditioned, those that are common, and do not those that are uncommon, [F.17.a] how then will the path of enlightenment be attained, and if it is not attained, how will omniscience be acquired?”
Then the Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, bodhisattvas do perceive all such phenomena distinctly, but that pertains to the relative truth, not the ultimate truth.”
“Venerable Lord, in what way does that pertain to the relative but not the ultimate truth?” he asked.
The Blessed One responded, “Śāradvatīputra, whenever a bodhisattva considers which of those things constitute mundane virtuous phenomena, they include the following: respect for one’s father, respect for one’s mother, respect for a virtuous ascetic, respect for a brāhmin, acts of service undertaken on behalf of a clan chieftain, meritorious deeds originating from generosity, meritorious deeds originating from ethical discipline and meditation, merits endowed with service, merits endowed with skillful means, the paths associated with the ten virtuous actions, the mundane contemplation of a bloated corpse, the contemplation of a worm-infested corpse, the contemplation of a bloody corpse, the contemplation of a putrefied corpse, the contemplation of a blue-black corpse, the contemplation of a devoured corpse, the contemplation of a dismembered corpse, the contemplation of a skeleton, the contemplation of an immolated corpse, and likewise, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of renunciation, the recollection of the god realms, the recollection of quiescence, the recollection of respiration, and the recollection of death. [F.17.b] These are considered to be mundane virtuous phenomena.137
“When a bodhisattva considers which things constitute non-virtuous phenomena, they include the following: the slaying of living creatures, theft, sexual misconduct, lying, slander, verbal abuse, irresponsible chatter, covetousness, malice, wrong views, anger, enmity, hypocrisy, annoyance, violence, jealousy, miserliness, and pride. These are considered to be non-virtuous phenomena.
“When a bodhisattva considers which things constitute non-specific phenomena, they include the following: non-specific physical actions, non-specific verbal actions, non-specific mental actions, the non-specific four primary elements, the non-specific five sense organs, the non-specific five psycho-physical aggregates, the twelve sense fields, the eighteen sensory elements, and the maturation of past actions. These are considered to be non-specific phenomena.
“When a bodhisattva considers which things constitute supramundane phenomena,138 they include the following: the four applications of mindfulness, the four correct exertions, the four supports for miraculous abilities, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the three gateways to liberation, the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all things, the faculties endowed with the knowledge of all things, the meditative stability endowed with ideation and scrutiny, the meditative stability free from ideation and merely endowed with scrutiny, the meditative stability free from both ideation and scrutiny, the [eighteen] aspects of emptiness (starting from the emptiness of internal phenomena and ending with the emptiness of the essential nature of non-entities), the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. [F.18.a] These are considered to be supramundane phenomena.
“Then, if you ask what constitutes contaminated phenomena, they include the following: the five psycho-physical aggregates which are encompassed in the three world systems, the twelve sense fields, the eighteen sensory elements, the four meditative concentrations, the four immeasurable aspirations, and the four formless meditative absorptions. These are called contaminated phenomena.
“If you ask what constitutes uncontaminated phenomena, they include the following: the four applications of mindfulness, and likewise all those [aforementioned causal and fruitional] attributes, up to and including the eighteen distinct qualities of the buddhas. These are uncontaminated phenomena.
“If you ask what constitutes conditioned phenomena, they include the following: the world system of desire, the world system of form, the world system of formlessness, and likewise, the five psycho-physical aggregates, the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and similarly, all those [aforementioned] attributes extending from the four applications of mindfulness, up to and including the eighteen distinct qualities of the buddhas. These constitute conditioned phenomena.
“If you ask what constitutes unconditioned phenomena, they include the following: Non-arising, non-abiding, non-disintegration, and non-transformation with respect to all things, and similarly, the cessation of desire, the cessation of hatred, the cessation of delusion, the abiding of phenomena in the real nature, reality, the expanse of reality, maturity with respect to all things, the real nature, the unmistaken real nature, the inalienable real nature, and the finality of existence. These are called unconditioned phenomena.
“If you ask what constitutes common phenomena, they include the following: the four meditative concentrations, the four immeasurable aspirations, the four formless meditative absorptions, and the [first] five extrasensory powers. These are common phenomena from the perspective of ordinary persons.
“If you ask what constitutes uncommon phenomena from the perspective of ordinary persons, they include the following: the thirty-seven aspects of enlightenment, [F.18.b] the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, the three gateways to liberation, and [all the aforementioned attributes], up to and including the eighteen distinct qualities of the buddhas. These are called uncommon phenomena.
“Śāradvatīputra, although bodhisattvas see all these phenomena distinctly from the perspective of the relative truth, they do not become fixated on them as ultimately real. If you ask in what way they do not become fixated, Śāradvatīputra, it is as if someone were to see the corps of elephants, cavalry, chariots, and infantry without becoming fixated on the notion, ‘This is an army.’ Śāradvatīputra, in the same way, great bodhisattva beings perceive all phenomena distinctly, but do not become fixated on them.139
“Śāradvatīputra, just as when someone afflicted by intense heat perceives various mirage-like images, moving in the manner of waves, but does not become fixated on the notion that this mirage is actually water, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on them.
“Śāradvatīputra, just as when someone perceives diverse visual imagery in a dream, but on awakening does not become fixated on the notion that that visual imagery actually exists, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on them.”
“Śāradvatīputra, just as when someone perceives the moon reflected in water, but does not become fixated on the notion that these reflections are actually the moon, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly but do not become fixated on all things as entities.
“Śāradvatīputra, just as when someone perceives an optical aberration, but does not become fixated on these perceptions as entities, in the same way, Śāradvatīputra, [F.19.a] great bodhisattva beings perceive all things distinctly but do not become fixated on all things as entities.
“Śāradvatīputra, just as when someone moves through space by the power of miraculous abilities, but does not become fixated on the notion that this is space, in the same way, Śāradvatīputra, when great bodhisattva beings investigate all things, they do not become fixated on the entirety of these phenomena.
“Śāradvatīputra, just as when someone hears the sound of an echo, but does not become fixated on the notion that this is sound, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly, but they do not become fixated on them.
“Śāradvatīputra, just as when someone sees a gandharva castle in the sky, but does not become fixated on the notion that this is actually a castle, in the same way, Śāradvatīputra, great bodhisattva beings perceive all things distinctly, but they do not become fixated on them.
“Śāradvatīputra, just as when someone sees the reflection of their face in a mirror, but does not become fixated on the notion that it is actually their face, in the same way, Śāradvatīputra, great bodhisattva beings perceive all phenomena distinctly, but they do not become fixated on them.
“Śāradvatīputra, it is in this manner that great bodhisattva beings perceive all things distinctly, but do not become fixated on those phenomena. One who is without fixation on anything will reach the transcendent perfection of wisdom, and swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
Chapter 3
Non-fixation
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, what is the fixation of a bodhisattva?”
The Blessed One replied, “Śāradvatīputra, [F.19.b] fixation denotes the views that bodhisattvas might adopt with regard to all things, and the deluded mindsets which they might have.”
Then he asked, “Lord, what what views might great bodhisattva beings adopt with respect to all things?”
The Blessed One replied, “Śāradvatīputra, there are views which concern the psycho-physical aggregates, the sensory elements, the sense fields, the noble truths, and dependent origination. Similarly, there are views concerning the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and liberation. Similarly, there are views concerning the meditative concentrations, the immeasurable aspirations, and the formless absorptions. Similarly, there is a view concerning the contemplations [of impurity], a view concerning the recollections, a view concerning the aspects of perception, a view concerning the modes of knowledge, a view concerning the meditative stabilities, a view concerning the faculties, a view concerning the sense fields of mastery, and a view concerning the aspects of emptiness. Similarly, there are views concerning the ten powers of a tathāgata, the assurances, the unhindered discernments, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the understanding of all phenomena, the understanding of the aspects of the path, [and omniscience]. Similarly, there is a view concerning the transcendent perfections, a view concerning the extrasensory powers, a view concerning the eyes,141 a view concerning the major marks, and a view concerning the minor marks. Śāradvatīputra, these are the views that great bodhisattva beings might adopt, with respect to all things.”
Then he asked, “Lord, what are the deluded mindsets that great bodhisattva beings might have with respect to all things?”
The Blessed One replied, “Śāradvatīputra, with regard to [those phenomena] that commence from the five psycho-physical aggregates and extend as far as the link [of dependent origination known as] aging and death, and likewise with regard to those commencing from the four applications of mindfulness and [F.20.a] extending as far as the noble eightfold path, and likewise with regard to those commencing from the three gateways to liberation and extending as far as the emptiness of the essential nature of non-entities, and likewise with regard to those commencing from the ten powers of the tathāgatas and extending as far as omniscience, and likewise with regard to those commencing from the six transcendent perfections and extending as far as the eighty minor marks—when one views them as permanent or impermanent, as conducive to happiness or suffering, as a self or not a self, empty or not empty, with signs or signless, having aspirations or without aspirations, calm or not calm, void or not void, afflicted or purified, arising or not arising, ceasing or not ceasing, and as entities or non-entities, and when one apprehends, defines, and engages in ideation and scrutiny with respect to them, that is called the deluded mind which great bodhisattva beings might have with respect to all things.
“Moreover, Śāradvatīputra, whenever a great bodhisattva being holds the view that these are virtuous phenomena, these are non-virtuous phenomena, these are specific phenomena, these are non-specific phenomena, these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these are common phenomena, or these are uncommon phenomena, and then apprehends, defines, and engages in ideation and scrutiny with respect to them, that, Śāradvatīputra, is called the deluded mind which great bodhisattva beings might have with respect to all things. If you ask why, it is because there are no sentient beings, because sentient beings are non-apprehensible, [F.20.b] because sentient beings are non-arising, because sentient beings are unceasing, and because sentient beings are in fact emptiness. The same goes for living organisms, lives, living creatures, individuals, humankind, human beings, actors, creators, petitioners, instigators, experiencers, experiencing subjects, and knowers,142 because they are not perceived, because they are non-apprehensible, because they are non-arising, because they are unceasing, and because they are in fact emptiness.
“Indeed, all phenomena are non-arising, unceasing, empty, unmoving, vacuous, without a self, non-originated, uncreated, unconditioned, and without creator or actor. If you ask why, it is the case that these physical forms are merely names, and the same also goes for feelings, perceptions, formative predispositions, and consciousness. Indeed, the same applies to [all the remaining phenomenological categories] as far as the [dependent link of aging and death].
“Similarly, these four applications of mindfulness are merely names, and the same applies to [all the remaining causal attributes] up to and including the noble eightfold path. These three gateways to liberation are merely names, and the same applies to [all the remaining meditative experiences], up to and including the emptiness of the essential nature of non-entities. These ten powers of the tathāgatas are merely names, and the same applies to [all the remaining fruitional attributes and attainments], up to and including omniscience. These six transcendent perfections are merely names, and the same applies to [all the remaining fruitional attributes], up to and including the eighty minor marks.
“Śāradvatīputra! With regard to those things, which are merely names, are there any that are absolutely existent?”
“There are none, Lord!” he replied.
“Śāradvatīputra!” said the Blessed One, “If one were to view these as absolutely existent, and apprehend them [dualistically], define them, and engage in ideation and scrutiny with respect to them, do you think that this would not be tantamount to the [aforementioned] views that bodhisattvas might adopt, and to the deluded minds which they might have?”[F.21.a]
“Yes it would, Lord!” he replied.
Then the Blessed One said, “Śāradvatīputra! For these reasons you should understand that the views bodhisattvas might adopt and the deluded minds which they might have are both designated as ‘fixation’.”
Thereupon, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord, how are all these things, commencing from the five psycho-physical aggregates and extending as far as the eighty minor marks, reduced, in the end, to mere names?”
The Blessed One replied, “Śāradvatīputra, the ‘five psycho-physical aggregates’ are merely conceptualized. Anything that is conceptualized is subject neither to arising, nor to cessation, and only conventionally designated by names and symbols.143 Even the names of the psycho-physical aggregates do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘six inner sense fields’ are, in the end, merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six inner sense fields do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘six outer sense fields’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six outer sense fields do not exist internally, nor do they exist externally, [F.21.b] and nor do they abide between these two.
“Śāradvatīputra, the ‘eighteen sensory elements’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sensory elements do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four noble truths’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the noble truths do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘twelve links of dependent origination’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the links of dependent origination do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four applications of mindfulness’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the applications of mindfulness do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four correct exertions’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the correct exertions do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four supports for miraculous ability’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the supports for miraculous ability do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, [F.22.a] the ‘five faculties’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five faculties do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘five powers’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five powers do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘seven branches of enlightenment’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the branches of enlightenment do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘noble eightfold path’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of the noble eightfold path does not exist internally, nor does it exist externally, and nor does it abide between these two.
“Śāradvatīputra, the ‘three gateways to liberation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the gateways to liberation do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four meditative concentrations’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, [F.22.b] and is only conventionally designated by names and symbols. Even the names of the meditative concentrations do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four immeasurable aspirations’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the immeasurable aspirations do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four formless meditative absorptions’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the formless meditative absorptions do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘eight aspects of liberation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of liberation do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘nine serial steps of meditative equipoise’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the serial steps of meditative equipoise do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘nine contemplations of impurity’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, [F.23.a] and is only conventionally designated by names and symbols. Even the names of the contemplations [of impurity] do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘ten recollections’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the recollections do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘six aspects of perception’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six aspects of perception do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘ten aspects of knowledge’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of knowledge do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘three meditative stabilities’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the meditative stabilities do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘three faculties’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the [three] faculties do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘eight sense fields of mastery’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sense fields of mastery do not exist internally, nor do they exist externally, and nor do they abide between these two.[F.23.b]
“Śāradvatīputra, the ‘ten sense fields of total consummation’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the sense fields of total consummation do not exist internally, nor do they exist externally, and nor do they abide between these two.[B3]
“Śāradvatīputra, the ‘eighteen aspects of emptiness’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the aspects of emptiness do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘ten powers of the tathāgatas’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the ten powers of the tathāgatas do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘four assurances’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the assurances do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, [F.24.a] the ‘four unhindered discernments’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the unhindered discernments do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, ‘great loving kindness’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of great loving kindness does not exist internally, nor does it exist externally, and nor does it abide between these two.
“Śāradvatīputra, ‘great compassion’ is merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the name of great compassion does not exist internally, nor does it exist externally, and nor does it abide between these two.
“Śāradvatīputra, the ‘eighteen distinct qualities of the buddhas’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the eighteen distinct qualities of the buddhas do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience do not exist internally, [F.24.b] nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘six transcendent perfections’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the six transcendent perfections do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘six extrasensory powers’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the extrasensory powers do not exist internally, nor do they exist externally, and nor do they abide between these two
“Śāradvatīputra, the ‘five eyes’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the five eyes do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘thirty-two major marks of a superior man’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the thirty-two major marks of a superior man do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, the ‘eighty excellent minor marks’ are merely conceptualized. Anything that is conceptualized neither arises nor ceases, and is only conventionally designated by names and symbols. Even the names of the eighty excellent minor marks do not exist internally, nor do they exist externally, and nor do they abide between these two.
“Śāradvatīputra, great bodhisattva beings [F.25.a] who practice the transcendent perfection of wisdom should train accordingly in those things which are conceptualized as names and symbols. Great bodhisattva beings should understand in that manner those phenomena which are conceptualized as names and symbols. By understanding those phenomena which are conceptualized as names and symbols, they will not become fixated on physical forms. They will not become fixated on feelings, perceptions, formative predispositions, and consciousness, and similarly, they will not become fixated on [any other phenomena], up to and including [the dependent link] of aging and death. Likewise, they will not become fixated on the four applications of mindfulness, and similarly, they will not become fixated on [any of the other causal attributes] up to and including the noble eightfold path. Likewise, they will not become fixated on the three gateways to liberation, and similarly, they will not become fixated on [any other attainments], up to and including the emptiness of the essential nature of non-entities. Likewise, they will not become fixated on the ten powers of the tathāgatas, and similarly, they will not become fixated on [any of the other fruitional attributes], up to and including omniscience. Likewise, they will not become fixated on the six transcendent perfections, and similarly, they will not become fixated on [any of the other fruitional attributes], up to and including the eighty minor marks.”
Thereupon, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, if all phenomena are merely conceptualized and merely nominal, would it not follow, Venerable Lord, that all things have an essential nature of non-entity, or that even the attributes of the bodhisattvas would have an essential nature of non-entity, or that all things as far as enlightenment would have an essential nature of non-entity, or, if that were the case, that the practice of chastity would also become a non-entity, the path of the bodhisattvas would become a non-entity, even the six transcendent perfections would become non-entities, [F.25.b] and the clear realizations of the doctrine that great bodhisattva beings have would also be non-existent? Indeed, I say that liberation from suffering would also be non-existent.”
Thereupon, the Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, do you think that one is liberated by perceiving physical forms as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the eyes as an entity?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sights as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as entities?” [F.26.a]
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the noble truths, and in the same vein, [all the aforementioned phenomena] up to and including the [dependent link of] aging and death as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the applications of mindfulness, and in the same vein, [all the aforementioned causal attributes] as far as the noble eightfold path as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the aforementioned attainments], up to and including the eighteen aspects of emptiness as entities?”
“No Lord!” he replied.
“[Śāradvatīputra,] do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the aforementioned fruitional attributes], up to and including omniscience as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the aforementioned fruitional attributes], up to and including the eighty minor marks as entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving physical forms as non-entities?”[F.26.b]
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that is liberated by perceiving the eyes as a non-entity?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sights as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, [F.27.a] and the sensory element of tactile consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the noble truths, and in the same vein, [all the other aforementioned phenomena], up to and including the [dependent link of] aging and death, as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the applications of mindfulness, and in the same vein, [all the other aforementioned causal attributes], up to and including the noble eightfold path, as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the other aforementioned attainments], up to and including the emptiness of the essential nature of non-entities, as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the other aforementioned fruitional attributes], up to and including omniscience, as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the other aforementioned fruitional attributes], up to and including the eighty minor marks, as non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving physical forms as entities and non-entities?”
“No Lord!” he replied.
“Do you think that one is liberated by perceiving feelings, perceptions, formative predispositions, and consciousness as entities and non-entities?”[F.27.b]
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the eyes as an entity and a non-entity?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the ears, the nose, the tongue, the body, and the mental faculty as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sights as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving sounds, odors, tastes, tangibles, and mental phenomena as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness as entities and non-entities?”
“No Lord!” he replied.[F.28.a]
“Śāradvatīputra, do you think that one is liberated by perceiving the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the noble truths, and similarly [all other phenomenological categories], up to and including the [dependent link of] aging and death, as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the four applications of mindfulness, and in the same vein, [all the other causal attributes], up to and including the noble eightfold path, as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the gateways to liberation, and in the same vein, [all the other attainments], up to and including the emptiness of the essential nature of non-entities, as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the ten powers of the tathāgatas, and in the same vein, [all the other fruitional attributes], up to and including omniscience, as entities and non-entities?”
“No Lord!” he replied.
“Śāradvatīputra, do you think that one is liberated by perceiving the six transcendent perfections, and in the same vein, [all the other fruitional attributes], up to and including the eighty minor marks, as entities and non-entities?”
“No Lord!” he replied.
Thereupon, the Blessed One addressed Senior Śāradvatīputra as follows: “Whatever your reasoning, one is not liberated by perceiving physical forms, [and all the other aggregates], up to and including consciousness, as entities. Nor is one liberated by perceiving them as non-entities, and nor is one liberated by perceiving them as entities and non-entities. Likewise, this applies to the eyes, and in the same vein, to [all the other sense organs], up to and including the mental faculty. Likewise it applies to sights, and in the same vein, to [all the other sense objects], up to and including mental phenomena. [F.28.b] Likewise, it applies to the sensory element of the eyes, and, in the same vein, to [all the other sensory elements], up to and including the sensory element of mental consciousness. Likewise, it applies to the noble truths and, in the same vein, [to all other phenomena], up to and including [the dependent link] of aging and death. Likewise, it applies to the applications of mindfulness and, in the same vein, [to the other causal attributes], up to and including the noble eightfold path. Likewise, it applies to the gateways to liberation and, in the same vein, [to all the other attainments], up to and including the emptiness of the essential nature of non-entities. Likewise, it applies to the powers of the tathāgatas and, in the same vein, [to all the other fruitional attributes], up to and including omniscience. Likewise, it applies to the six transcendent perfections and, in the same vein, [to all the other fruitional attributes], up to and including the eighty minor marks.
“In all these cases, one is not liberated by perceiving them as entities. Nor is one liberated by perceiving them as non-entities, and nor is one liberated by perceiving them as entities and non-entities. In the same vein, this should be extended to cover the entire range of phenomena, just as has been presented here with reference to the aggregate of physical forms [and so forth].”
Thereupon, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord, if, therefore, physical forms do not exist and they are not apprehensible, how could one be liberated by perceiving physical forms as entities, or by perceiving them as non-entities, or by perceiving them as both entities and non-entities! The same goes for feelings, perceptions, formative predispositions, and consciousness. Likewise, the same goes for the eyes and, in the same vein, [the other sense organs], up to and including the mental faculty. Likewise the same goes for sights, and, in the same vein, [the other sense objects], up to and including mental phenomena. Likewise, the same goes for the sensory element of the eyes, and, in the same vein, [the other sensory elements], up to and including the sensory element of mental consciousness. Likewise, the same goes for the noble truths and, in the same vein, [all other phenomena], up to and including [the dependent link] of aging and death. Likewise, the same goes for the applications of mindfulness and, in the same vein, [all the other causal attributes], up to and including the noble eightfold path. Likewise, the same goes for the gateways to liberation and, in the same vein, [all the other attainments], up to and including the emptiness of the essential nature of non-entities. [F.29.a] Likewise, the same goes for the powers of the tathāgatas, and in the same vein, [all the other fruitional attributes and attainments], up to and including omniscience. Likewise, the same goes for the six transcendent perfections and, in the same vein, [all the other fruitional attributes], up to and including the eighty minor marks.
“If these do not exist and are not apprehensible, how could one be liberated by perceiving them as entities, or by perceiving them as non-entities, or by perceiving them as both entities and non-entities? If one were to ask why, Venerable Lord, it is because afflicted mental states would be indicated. If one were to ask what those indications would be, the indications [of those afflicted mental states] would comprise sights, sounds, odors, tastes, tangibles, and mental phenomena. Venerable Lord, whatever is subject to afflicted mental states is not liberated.”
The Blessed One then replied, “Śāradvatīputra, well done, well done! You have spoken well! Śāradvatīputra, that is how great bodhisattva beings should train in the transcendent perfection of wisdom.”
Chapter 4
Union
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, how do great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation?”
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of physical forms they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, they are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of the eyes, they are said to engage in union with the transcendent perfection of wisdom; [F.29.b] and likewise, when they engage in union with the emptiness of the ears, nose, tongue, body, and mental faculty, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of sights, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of sounds, odors, tastes, tangibles, and mental phenomena, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of the sensory element of the eyes, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the sensory element of sights, and the sensory element of visual consciousness; or with the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or with the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or with the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or with the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or with the emptiness of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness—[in the case of all these sensory elements], they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with emptiness of suffering, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the origin of suffering, the emptiness of the cessation of suffering, and the emptiness of the path that leads to the cessation of suffering, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of fundamental ignorance, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of formative predispositions, the emptiness of consciousness, the emptiness of name and form, the emptiness of the sense fields, the emptiness of sensory contact, the emptiness of sensation, the emptiness of craving, the emptiness of grasping, the emptiness of the rebirth process, the emptiness of actual birth, and the emptiness of aging and death—[in the case of all these links of dependent origination], they are said to engage in union with the transcendent perfection of wisdom.
“Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly and engage in union with the [aspects of] emptiness [F.30.a] are said to engage in union with the transcendent perfection of wisdom.
“Those who engage in union with the transcendent perfection of wisdom through the [aforementioned aspects of] emptiness do not consider whether or not they engage in union with physical forms, and likewise, they do not consider whether or not they engage in union with feelings, perceptions, formative predispositions, and consciousness.
“Similarly, they do not consider whether or not they engage in union with the eyes, and likewise they do not consider whether or not they engage in union with the ears, nose, tongue, body, and the mental faculty.
“Similarly, they do not consider whether or not they engage in union with sights; and likewise, they do not consider whether or not they engage in union with sounds, odors, tastes, tangibles, and mental phenomena.
“Similarly, they do not consider whether or not they engage in union with the sensory element of the eyes; and likewise, they do not consider whether or not they engage in union with the sensory element of the eyes, the sensory element of sights and the sensory element of visual consciousness; or the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.
“Similarly, they do not consider whether or not they engage in union with suffering; and likewise, they do not consider whether or not they engage in union with the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.
“Similarly, they do not consider whether or not they engage in union with fundamental ignorance, [F.30.b] and likewise they do not consider whether or not they engage in union with formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death.
“Śāradvatīputra, when great bodhisattva beings engage in union accordingly, they are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are permanent or impermanent; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent.
“They do not consider whether physical forms are imbued with happiness or suffering; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or suffering. They do not consider whether physical forms constitute a self or a non-self; likewise, they do not consider whether feelings, perceptions, predispositions, and consciousness constitute a self or a non-self.
“They do not consider whether physical forms are empty or not empty; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They do not consider whether physical forms are with signs or signless; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are with signs or signless. They do not consider whether physical forms have aspirations or are without aspirations; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness have aspirations [F.31.a] or are without aspirations.
“They do not consider whether physical forms are calm or not calm; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are calm or not calm. They do not consider whether physical forms are void or not; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are void or not. They do not consider whether physical forms are afflicted or purified; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are afflicted or purified. They do not consider whether physical forms arise or cease; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness arise or cease. They do not consider whether physical forms are entities or non-entities; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are entities or non-entities.
“They do not consider whether the eyes are permanent or impermanent; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are permanent or impermanent. They do not consider whether the eyes are imbued with happiness or suffering; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are imbued with happiness or suffering. They do not consider whether the eyes constitute a self or a non-self; [F.31.b] likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty constitute a self or a non-self. They do not consider whether the eyes are empty or not empty; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are empty or not empty. They do not consider whether the eyes are with signs or signless; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are with signs or signless. They do not consider whether the eyes have aspirations or are without aspirations; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty have aspirations or are without aspirations. They do not consider whether the eyes are calm or not calm; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are calm or not calm. They do not consider whether the eyes are void or not; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are void or not. They do not consider whether the eyes are afflicted or purified; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are afflicted or purified. They do not consider whether the eyes arise or cease; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty arise or cease. They do not consider whether the eyes are entities or non-entities; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are entities or non-entities.[F.32.a]
“They do not consider whether sights are permanent or impermanent, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are imbued with happiness or suffering, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights constitute a self or a non-self, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are empty or not empty, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are with signs or signless, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights have aspirations or are without aspirations, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are calm or not calm, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are void or not, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are afflicted or purified, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights arise or cease, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are entities or non-entities, and the same goes for [the other sense objects], up to and including mental phenomena.
“This same refrain should also be applied to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness. With regard to these and [all the other sensory elements], up to and including the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness, they do not consider whether these are permanent or impermanent, imbued with happiness or suffering, [F.32.b] a self or not a self, empty or not empty, with signs or signless, having aspirations or lacking aspirations, calm or not calm, void or not, afflicted or purified, arising or ceasing, and entities or non-entities.
“Similarly, they do not consider whether the noble truths are permanent or impermanent, and so on, as described above.
“Similarly, they do not consider whether fundamental ignorance is permanent or impermanent, and the same goes for [all the other links of dependent origination] up to and including aging and death. In all such cases, the same refrain should be extensively applied, exactly as indicated above with respect to the psycho-physical aggregates.
“Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom enter into emptiness with respect to the intrinsic defining characteristics of all phenomena, and having entered therein, they neither associate anything with nor disassociate anything from physical forms. Similarly, they neither associate anything with nor disassociate anything from feelings, perceptions, formative predispositions, and consciousness. They neither associate physical forms with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate physical forms with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. [F.33.a] They neither associate physical forms with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events.
“Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom neither associate the eyes with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the eyes with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. They neither associate the eyes with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Just as this applies to the inner sense fields, so it is with the outer sense fields.
“Similarly, they neither associate the sensory element of the eyes with the limit of past time, nor do they disassociate it therefrom; likewise, they neither associate it with the limit of future time or present events, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Similarly, they neither associate the sensory element of sights and the sensory element of visual consciousness; the sensory element of the ears, the sensory element of sounds, [F.33.b] and the sensory element of auditory consciousness; the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.
“This same refrain should also be applied extensively to the noble truths, exactly as before. Similarly, it should be applied to [the links of dependent origination] from fundamental ignorance to aging and death. They neither associate [such links] with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.[B4]
“Moreover, Śāradvatīputra, great bodhisattva beings who persevere in the transcendent perfection of wisdom neither associate physical forms with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of physical forms. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of consciousness [and the aforementioned aggregates].
“Similarly, they neither associate the eyes with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the eyes. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the mental faculty [and the aforementioned sense organs]. Similarly, [F.34.a] they neither associate sights with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of sights. Similarly, they neither associate sounds, odors, tastes, tangibles, and mental phenomena with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of mental phenomena [and the aforementioned sense objects]. Similarly, they neither associate the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of visual consciousness. Similarly, they neither associate the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of auditory consciousness. Similarly, they neither associate the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of olfactory consciousness. Similarly, they neither associate the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of gustatory consciousness. Similarly, they neither associate the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of tactile consciousness. Similarly, they neither associate the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of mental consciousness. [F.34.b]
“Similarly, they neither associate the truth of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of suffering. Similarly, they neither associate the truth of the origin of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the origin of suffering. Similarly, they neither associate the truth of the cessation of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the cessation of suffering. Similarly, they neither associate the truth of the path with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the path.
“Similarly, they neither associate fundamental ignorance with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of fundamental ignorance. Similarly, they neither associate [the other links of dependent origination], up to and including aging and death, with omniscience, nor do they disassociate them therefrom, and so on. If you ask why, it is because they do not consider the nature of [these links of dependent origination], up to and including aging and death. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are connected with feelings. They do not consider whether feelings are connected with perceptions. They do not consider whether perceptions are connected with formative predispositions. They do not consider whether formative predispositions are connected with consciousness. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, [F.35.a] they do not consider whether the eyes are connected with the ears. They do not consider whether the ears are connected with the nose. They do not consider whether the nose is connected with the tongue. They do not consider whether the tongue is connected with the body. They do not consider whether the body is connected with the mental faculty. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, they do not consider whether sights are connected with sounds. Similarly, they do not consider whether sounds are connected with odors. They do not consider whether odors are connected with tastes. They do not consider whether tastes are connected with tangibles. They do not consider whether tangibles are connected with mental phenomena. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“The same refrain should also be extensively applied to the sensory elements, exactly as has been indicated here in the context of the psycho-physical aggregates.
“Similarly, they do not consider whether the truth of suffering is connected with the truth of the origin of suffering. They do not consider whether the truth of the origin of suffering is connected with the truth of the cessation of suffering. They do not consider whether the truth of the cessation of suffering is connected with the truth of the path. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“Similarly, they do not consider whether fundamental ignorance is connected with formative predispositions, and so on, up to and including [the link of] aging and death. [F.35.b] If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“Śāradvatīputra, the emptiness of physical forms is not physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness and the [aforementioned aggregates]. Śāradvatīputra, the emptiness of physical forms does not generate physical forms. Similarly, the emptiness of feelings does not generate feelings. The emptiness of perceptions does not generate perceptions. The emptiness of formative predispositions does not generate formative predispositions. The emptiness of consciousness does not generate consciousness.
“Similarly, the emptiness of the eyes is not the eyes. Similarly, the emptiness of the ears, nose, tongue, body, and mental faculty is not the mental faculty and the [aforementioned sense organs]. Similarly, the emptiness of sights is not sights. Similarly, the emptiness of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena and the [aforementioned sense objects]. Similarly, the emptiness of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness is not the sensory element of visual consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness is not the sensory element of auditory consciousness [and the aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness is not the sensory element of tactile consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the mental faculty, [F.36.a] the sensory element of mental phenomena, and the sensory element of mental consciousness is not the sensory element of mental consciousness and the [aforementioned sensory elements].
“Similarly, the emptiness of the truth of suffering is not [the truth of] suffering. Similarly, the emptiness of the truth of the origin of suffering is not [the truth of] the origin of suffering. Similarly, the emptiness of the truth of the cessation of suffering is not [the truth of] the cessation of suffering. Similarly, the emptiness of the truth of the path is not [the truth of] the path. Similarly, the emptiness of fundamental ignorance is not fundamental ignorance, and so it is with [all the other links of dependent origination], up to and including aging and death, the emptiness of which is not aging and death.
“If you ask why, Śāradvatīputra, emptiness is not something other than physical forms; nor are physical forms something other than emptiness. The nature of physical forms is emptiness. Emptiness is physical forms. Similarly, emptiness is not something other than feelings, perceptions, formative predispositions, and consciousness; nor are consciousness [and so forth] something other than emptiness. The nature of consciousness is emptiness. Emptiness indeed is consciousness. 145
“Similarly, emptiness is not something other than the eyes; nor are the eyes something other than emptiness. The nature of the eyes is emptiness. Emptiness is the eyes. Similarly, emptiness is not something other than the ears, the nose, the tongue, the body, and the mental faculty; nor are the mental faculty and the [aforementioned sense organs] something other than emptiness. The nature of the mental faculty is emptiness. Emptiness is the mental faculty.
“Similarly, emptiness is not something other than sights; nor are sights something other than emptiness. The nature of sights is emptiness. Emptiness is sights. Similarly, emptiness is not something other than sounds, odors, tastes, tangibles, and mental phenomena; nor are mental phenomena and the [aforementioned sense objects] something other than emptiness. The nature of mental phenomena is emptiness. [F.36.b] Emptiness is mental phenomena.
“Similarly, emptiness is not something other than the sensory element of the eyes; nor is the sensory element of the eyes something other than emptiness. The nature of the sensory element of the eyes is emptiness. Emptiness is the sensory element of the eyes. Similarly, emptiness is not something other than [the remaining sensory elements], up to and including the sensory element of mental consciousness; nor are [the sensory elements], up to and including the sensory element of mental consciousness, something other than emptiness. The nature of the sensory element of mental consciousness is emptiness; and, in the same vein, emptiness is the sensory element of mental consciousness and so forth.
“Similarly, emptiness is not something other than the noble truths. Nor are the noble truths something other than emptiness. The nature of the noble truths is emptiness. Emptiness is the noble truths.
“Similarly, emptiness is not something other than fundamental ignorance. Nor is fundamental ignorance something other than emptiness. The nature of fundamental ignorance is emptiness. Emptiness is fundamental ignorance; and so it is with [all the other links of dependent origination], up to and including aging and death. Emptiness is not something other than aging and death. Nor are aging and death something other than emptiness. The nature of aging and death is emptiness. Emptiness is aging and death.
“Śāradvatīputra, emptiness neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, future, nor present. Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. Therein, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.
“Therein, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, [F.37.a] no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of tangibles, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.
“Therein there is no [truth of] suffering, no [truth of] the origin of suffering, no [truth of] the cessation of suffering, and no [truth of] the path.
“Therein, there is no fundamental ignorance, no cessation of fundamental ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of rebirth process, no actual birth, no cessation of actual birth, no aging and death, and no cessation of aging and death.
“Therein, there is no attainment. There is no clear realization. Therein, there is no one entering the stream, no fruit of entering the stream, no one being tied to one more rebirth, no fruit of being tied to one more rebirth, no one who will no longer be subject to rebirth, no fruit of no longer being subject to rebirth, no arhatship, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha. Therein, there is no attainment of completely perfect buddhahood, and no genuinely perfect enlightenment.
“Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly are said to engage in union. When they practice the transcendent perfection of wisdom accordingly, they do not consider whether or not they engage in union with the transcendent perfection of wisdom. [F.37.b] They do not consider whether or not they engage in union with the transcendent perfection of generosity, with the transcendent perfection of ethical discipline, with the transcendent perfection of tolerance, with the transcendent perfection of perseverance, or with the transcendent perfection of meditative concentration.
“Similarly, they do not consider whether or not they engage in union with the applications of mindfulness. In the same vein, they do not consider whether or not they engage in union with the noble eightfold path or [with all the other causal and fruitional attributes], up to and including the ten powers of the tathāgatas. In the same vein, they do not consider whether or not they engage in union with the eighteen distinct qualities of the buddhas or [with all other attainments], up to and including omniscience. Śāradvatīputra, it is for these reasons that great bodhisattva beings who engage in union with the transcendent perfection of wisdom are said to engage in union.
“Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom are approaching omniscience. Commensurate with their approach to omniscience, they attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks. Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, they do not entertain thoughts of desire, and similarly, they do not entertain thoughts of hatred and delusion. They do not entertain thoughts of pride, pretentiousness, deceit, attachment, miserliness, envy, or all sorts of [mistaken] views. Since they do not entertain thoughts of desire, and similarly, they do not entertain [any other such thoughts], up to and including the plethora of [mistaken] views, they are never conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring sentient beings to maturation, [F.38.a] they will never be born in the inferior realms. They will proceed from one field to another field. They will bring sentient beings to maturation, they will completely refine the fields, and they will never be separated from the lord buddhas until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.
“Consequently, Śāradvatīputra, great bodhisattva beings who wish to attain these enlightened attributes and advantages should engage in union in that manner, at all times, without abandoning their engagement with the transcendent perfection of wisdom. If you ask why, Śāradvatīputra, it is because this union of great bodhisattva beings, this union of emptiness, is supreme.
“Śāradvatīputra, this union whereby great bodhisattva beings practice the transcendent perfection of wisdom endures when all other engagements have been surpassed. Śāradvatīputra, great bodhisattva beings who maintain this union achieve the ten powers of the tathāgatas. They achieve the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, great bodhisattva beings who maintain this union never entertain thoughts of miserliness. They never entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”
Then Senior Śāradvatīputra, Senior Mahāmaudgalyāyana, Senior Subhūti, Senior Mahākāśyapa, Senior Pūrṇamaitrāyaṇīputra, and in addition to them, a multitude of renowned fully ordained monks, as well as assemblies of great bodhisattva beings, laymen and laywomen, all addressed the Blessed One as follows: “Venerable Lord! [F.38.b] This transcendent perfection of great bodhisattva beings is great. Venerable Lord! This transcendent perfection of great bodhisattva beings is supreme among the vast transcendent perfections. It is the particularly sublime transcendent perfection. It is the most excellent transcendent perfection. It is the unsurpassed transcendent perfection. It is the highest transcendent perfection. Venerable Lord! This transcendent perfection of wisdom is equal to the unequaled transcendent perfection of great bodhisattva beings! Transcendent perfection is calm and peaceful. Transcendent perfection is empty of its own defining characteristics. Transcendent perfection is the emptiness of the essential nature of non-entities. Transcendent perfection is extensive in all enlightened attributes. Transcendent perfection is endowed with all enlightened attributes. Transcendent perfection is a state of uncrushability.
“Venerable Lord! Those who are supreme among great bodhisattva beings practice the transcendent perfection of wisdom. They bestow generosity that is equal to the unequaled. They perfect generosity that is equal to the unequaled. They perfect the transcendent perfection of generosity that is equal to the unequaled. They obtain a physical form that is equal to the unequaled, and they attain attributes that are equal to the unequaled, whereby they attain the unsurpassed, genuinely perfect enlightenment. In the same vein, just as it has been stated here in relation to the transcendent perfection of generosity, so it is with the other transcendent perfections, up to and including the transcendent perfection of wisdom.
“Venerable Lord! You, O Lord, also acquired the sacred doctrine that is equal to the unequaled though practicing this transcendent perfection of wisdom. Likewise, you acquired physical forms, feelings, perceptions, formative predispositions, and consciousness that are equal to the unequaled. Likewise, you turned the wheel of the sacred doctrine that is equal to the unequaled. The lord buddhas of the past also acquired their sacred doctrines that are equal to the unequaled, after practicing this transcendent perfection of wisdom, [F.39.a] and they turned the wheel of the sacred doctrine that is equal to the unequaled. Likewise, the lord buddhas of the future also will acquire their sacred doctrines that are equal to the unequaled after practicing this transcendent perfection of wisdom; and, in the same vein, they will turn the wheel of the sacred doctrine that is equal to the unequaled. Venerable Lord! Since this is the case, great bodhisattva beings who seek to transcend all phenomena should continue to engage in union with the transcendent perfection of wisdom.”
The Blessed One then addressed those great śrāvakas and those great bodhisattva beings as follows: “O wise ones! O children of enlightened heritage! It is so! It is so! O wise ones! O children of enlightened heritage! It is just as you have said! O wise ones! O children of enlightened heritage! Those great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve the respect of the entire world with its gods, humans and antigods.”
Chapter 5
Designation of a Bodhisattva
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Venerable Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”147
The Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, do you think [F.39.b] that physical forms constitute a bodhisattva?”
“No, Venerable Lord!” he replied.
“Śāradvatīputra, do you think that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the eyes constitute a bodhisattva, and similarly, do you think that the ears, nose, tongue, body, and mental faculty constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that sights constitute a bodhisattva, and similarly, do you think that sounds, odors, tastes, tangibles, and mental phenomena constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness [F.40.a] constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the earth element constitutes a bodhisattva, and similarly, do you think that the water element, the fire element, the wind element, the space element, and the consciousness element constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that fundamental ignorance constitutes a bodhisattva, and in the same vein, do you think that [other links of dependent origination], up to and including aging and death, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than physical forms constitutes a bodhisattva, and similarly, do you think that anything other than feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Similarly, do you think that anything other than the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than sights constitutes a bodhisattva?”
“No, Venerable Lord!”
“Similarly, do you think that anything other than sounds, odors, tastes, tangibles, and mental phenomena constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the sensory element of the eyes constitutes a bodhisattva, and in the same vein, do you think that anything other than [the other sensory elements], up to and including the sensory element of the mental faculty, constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the earth element [F.40.b] constitutes a bodhisattva, and similarly, do you think that anything other than the water element, the fire element, the wind element, the space element, and the consciousness element constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than fundamental ignorance constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! In the same vein, do you think that anything other than [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the real nature of physical forms constitutes a bodhisattva, and similarly, do you think that the real nature of feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the real nature of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the real nature of the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the real nature of the sensory element of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! In the same vein, do you think that the real nature of [the other sensory elements], up to and including the real nature of the sensory element of mental consciousness, constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the real nature of fundamental ignorance constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! In the same vein, [F.41.a] do you think that the real nature of [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the real nature of physical forms constitutes a bodhisattva, and similarly, do you think that anything other than the real nature of feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the real nature of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Similarly, do you think that anything other than the real nature of the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the real nature of the sensory element of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! In the same vein, do you think that the anything other than the real nature of [the other sensory elements], up to and including anything other than the real nature of the sensory element of mental consciousness, constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that anything other than the real nature of fundamental ignorance constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! In the same vein, do you think that anything other than the real nature of [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
“No, Venerable Lord!” he replied.
Then Blessed One asked, “Śāradvatīputra, to what purpose have you said that physical forms do not constitute a bodhisattva, and in the same vein, that [all those other phenomena], up to and including the link of aging and death, do not constitute a bodhisattva? Why do you say that a bodhisattva is not anything other than physical forms, and that nor indeed does the real nature of physical forms constitute a bodhisattva, [F.41.b] and in the same vein why do you say that nor does the real nature of [all those other phenomena], up to and including the link of aging and death, constitute a bodhisattva? Why do you say that a bodhisattva is not anything other than the real nature of physical forms, and in the same vein that a bodhisattva is not anything other than the real nature of [all those other phenomena], up to and including the link of aging and death?”
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, if sentient beings are invariably unfound and not apprehended, how could they become bodhisattvas! How could physical forms become bodhisattvas! How could bodhisattvas become anything other than physical forms! In the same vein, how could [all the remaining phenomena] up to and including the link of aging and death, become bodhisattvas! How could bodhisattvas become anything other than [all those remaining phenomena], up to and including the link of aging and death! How could the real nature of physical forms become bodhisattvas! How could bodhisattvas become anything other than the real nature of physical forms! In the same vein, how could the real nature of [all those remaining phenomena], up to and including the link of aging and death, become bodhisattvas! How could bodhisattvas become anything other than the real nature of [those remaining phenomena], up to and including the link of aging and death! These would be impossible!”
The Blessed One replied, “Śāradvatīputra, it is so! It is so! Śāradvatīputra, since great bodhisattva beings apprehend no sentient beings, they should train in the transcendent perfection of non-referential wisdom.
“Śāradvatīputra, do you think that the designation of physical forms constitutes a bodhisattva?” [F.42.a]
“No, Venerable Lord!” he replied.
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as permanent or impermanent constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as permanent or impermanent constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as happiness or suffering constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as happiness or suffering constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as a self or not a self constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as a self or not a self constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as empty or not empty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as empty or not empty constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as with signs or signless constitutes a bodhisattva?” [F.42.b]
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as with signs or signless constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as having aspirations or lacking aspirations constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as having aspirations or lacking aspirations constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as calm or not calm constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as calm or not calm constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as void or not void constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as void or not void constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as afflicted or purified constitutes a bodhisattva?”[F.43.a]
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as afflicted or purified constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as arising or ceasing constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as arising or ceasing constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of physical forms as entities or non-entities constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as entities or non-entities constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as permanent or impermanent constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, [F.43.b] and mental faculty as permanent or impermanent constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of eyes as imbued with happiness or suffering constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as imbued with happiness or suffering constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as a self or not a self constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as a self or not a self constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as empty or not empty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as empty or not empty constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as with signs or signless constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as with signs or signless constitute a bodhisattva?”[F.44.a]
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as having aspirations or lacking aspirations constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as having aspirations or lacking aspirations constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as calm or not calm constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as calm or not calm constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as void or not void constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as void or not void constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as afflicted or purified constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as afflicted or purified constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra! [F.44.b] Do you think that the designation of the eyes as arising or ceasing constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as arising or ceasing constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the eyes as entities or non-entities constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as entities or non-entities constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as permanent or impermanent constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as permanent or impermanent constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as imbued with happiness or suffering constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as imbued with happiness or suffering constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as a self or not a self constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do [F.45.a] you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as a self or not a self constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as empty or not empty constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as empty or not empty constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as with signs or signless constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as with signs or signless constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as having aspirations or lacking aspirations constitutes a bodhisattva?”
“No, Venerable Lord!”[F.45.b]
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as having aspirations or lacking aspirations constitute a bodhisattva?”
“No, Venerable Lord!”[B5]
“Śāradvatīputra, do you think that the designation of sights as calm or not calm constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as calm or not calm constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as void or not void constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as void or not void constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as afflicted or purified constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as afflicted or purified constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as arising or ceasing constitutes a bodhisattva?”
“No, Venerable Lord!”[F.46.a]
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as arising or ceasing constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of sights as entities or non-entities constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as entities or non-entities constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designation of the sensory element of the eyes constitutes a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness constitute a bodhisattva?”
“No, Venerable Lord!”
“In the same vein, do you think that the designations [of all the remaining sensory elements], up to and including the sensory element of mental consciousness, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as permanent or impermanent constitute a bodhisattva?”
“No, Venerable Lord!”
“In the same vein, do you think that the designations [of all the remaining sensory elements], up to and including the sensory element of mental consciousness as permanent or impermanent, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that [F.46.b] the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as imbued with happiness or suffering, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as a self or not a self, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as empty or not empty, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as with signs or signless, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as having aspirations or lacking aspirations, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as calm or not calm, constitute a bodhisattva?”[F.47.a]
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as void or not void, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as afflicted or purified, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as arising or non-arising, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as entities or non-entities, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as permanent or impermanent, constitute a bodhisattva?”[F.47.b]
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as imbued with happiness or suffering, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as a self or a non-self, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as empty or not empty, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as with signs or signless, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as having aspirations or lacking aspirations, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as calm or not calm, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as void or not void, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as afflicted or purified, [F.48.a] constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as arising or ceasing, constitute a bodhisattva?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as entities or non-entities, constitute a bodhisattva?”
“No, Venerable Lord!” he replied.
Then, the Blessed One addressed Senior Śāradvatīputra in the following words: “Śāradvatīputra, why do you say that the designation of physical forms does not constitute a bodhisattva, and similarly, that the designations of feelings, perceptions, formative predispositions, and consciousness do not constitute a bodhisattva? Why do you say that the designation of physical forms as permanent or impermanent does not constitute a bodhisattva? Similarly, why do you say that the designation of physical forms as imbued with happiness or suffering, their designation as a self or not a self, their designation as empty or not empty, their designation as with signs or signless, their designation as having aspirations or lacking aspirations, their designation as calm or not calm, their designation as void or not void, their designation as afflicted or purified, their designation as arising [F.48.b] or ceasing, and their designation as entities or non-entities [do not constitute a bodhisattva]? In the same vein, why do you say that these same designations, made with respect to feelings, perceptions, formative predispositions, and consciousness, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
“In like manner, why do you say that the designation of the eyes does not constitute a bodhisattva, and similarly, that the designations of the ears, the nose, the tongue, the body, and the mental faculty do not constitute a bodhisattva? Likewise, why do you say that the designation of the eyes as permanent or impermanent does not constitute a bodhisattva, and similarly, that the designations of the ears, the nose, the tongue, the body, and the mental faculty as permanent or impermanent does not constitute a bodhisattva? In the same vein, why do you say that these [remaining] designations made with respect to the eyes, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that these [remaining] designations made with respect to the ears, nose, tongue, body, and mental faculty, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
“In like manner, why do you say that the designation of sights does not constitute a bodhisattva, and similarly, that the designations of sounds, odors, tastes, tangibles, and mental phenomena do not constitute a bodhisattva? Why do you say that the designation of sights as permanent or impermanent does not constitute a bodhisattva, and similarly, that the designations of sounds, odors, tastes, tangibles, and mental phenomena as permanent or impermanent do not constitute a bodhisattva? In the same vein, why do you say that the [remaining] designations made with respect to sights, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that the [remaining] designations made with respect to sounds, odors, tastes, tangibles, and mental phenomena, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
“Why do you say that the designation of the sensory element of the eyes, [F.49.a] the sensory element of sights, and the sensory element of visual consciousness does not constitute a bodhisattva, and similarly, that the designations [of the remaining sensory elements], up to and including the sensory element of mental consciousness, do not constitute a bodhisattva? Why do you say that the designation of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as permanent or impermanent, does not constitute a bodhisattva, and, in the same vein, that the designations of the [remaining] sensory elements, up to and including the sensory element of mental consciousness, [as permanent or impermanent], do not constitute a bodhisattva? In the same vein, why do you say that the [remaining] designations made with respect to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that the [remaining] designations made with respect to the [other] sensory elements, up to and including the designation of the sensory element of mental consciousness, as entities or non-entities, do not constitute a bodhisattva?
“Why do you say that the designation of fundamental ignorance does not constitute a bodhisattva, and in the same vein, that the designations [of the remaining links of dependent origination], up to and including aging and death, do not constitute a bodhisattva? In like manner, why do you say that the designation of fundamental ignorance as permanent or impermanent does not constitute a bodhisattva, and, in the same vein, that the designations [of the other links of dependent origination], up to and including the link of aging and death, as permanent or impermanent, do not constitute a bodhisattva?148 In the same vein, why do you say that the [remaining] designations made with respect to fundamental ignorance, up to and including its designation as entity or non-entity, do not constitute a bodhisattva, and similarly, that [the remaining] designations made with respect to the [other links of dependent origination], up to and including the designation of aging and death, as entities or non-entities, do not constitute a bodhisattva?”
Then, Senior Śāradvatīputra replied to the Blessed One, “Venerable Lord, if [F.49.b] physical forms are invariably non-apprehensible, how could the designation of physical forms become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as permanent or impermanent is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as imbued with happiness or suffering is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as a self or not a self is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as empty or not empty is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as with signs or signless is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as having aspirations or lacking aspirations is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as calm or not calm is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as void or not void is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, [F.50.a] formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as afflicted or purified is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as arising or ceasing is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the notion of physical forms as entities or non-entities is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
“Venerable Lord, if the eyes are invariably non-apprehensible, how could the designation of the eyes become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as permanent or impermanent is invariably non-apprehensible, how could the designation of the eyes as impermanent become a bodhisattva? [F.50.b] The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as imbued with happiness is invariably non-apprehensible, how could the designation of the eyes as imbued with suffering become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as a self is invariably non-apprehensible, how could the designation of the eyes as a non-self become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as empty is invariably non-apprehensible, how could the designation of the eyes as not empty become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as with signs is invariably non-apprehensible, how could the designation of the eyes as signless become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as having aspirations is invariably non-apprehensible, how could the designation [of the eyes] as lacking aspirations become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as calm is invariably non-apprehensible, how could the designation of the eyes as not calm become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as void is invariably non-apprehensible, how could the designation of the eyes as not void become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as afflicted is invariably non-apprehensible, [F.51.a] how could the designation of the eyes as purified become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as arising is invariably non-apprehensible, how could the designation of the eyes as ceasing become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if the notion of the eyes as entities is invariably non-apprehensible, how could the designation of the eyes as non-entities become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
“Venerable Lord, if sights are invariably non-apprehensible, how could the designation of sights become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as permanent is invariably non-apprehensible, how could the designation of sights as impermanent become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as imbued with happiness is invariably non-apprehensible, how could the designation of sights as imbued with suffering become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as a self is invariably non-apprehensible, how could the designation of sights as a non-self become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as empty is invariably non-apprehensible, how could the designation of sights as not empty become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena![F.51.b]
“Venerable Lord, if the notion of sights as with signs is invariably non-apprehensible, how could the designation of sights as signless become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as having aspirations149 is invariably non-apprehensible, how could the designation of sights as lacking aspirations become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as calm is invariably non-apprehensible, how could the designation of sights as not calm become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as void is invariably non-apprehensible, how could the designation of sights as not void become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as afflicted is invariably non-apprehensible, how could the designation of sights as purified become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as arising is invariably non-apprehensible, how could the designation of sights as ceasing become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
“Venerable Lord, if the notion of sights as entities is invariably non-apprehensible, how could the designation of sights as non-entities become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, [F.52.a] and mental phenomena!
“Venerable Lord, if the sensory element of the eyes is invariably non-apprehensible, how could the designation of the sensory element of the eyes become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as permanent is invariably non-apprehensible, how could the designation of the sensory element of the eyes as impermanent become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as imbued with happiness is invariably non-apprehensible, how could the designation of the sensory element of the eyes as imbued with suffering become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as a self is invariably non-apprehensible, how could the designation of the sensory element of the eyes as a non-self become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as empty is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not empty become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as with signs is invariably non-apprehensible, how could the designation of the sensory element of the eyes as signless become a bodhisattva? [F.52.b] The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as having aspirations is invariably non-apprehensible, how could the designation of the sensory element of the eyes as lacking aspirations become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as calm is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not calm become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as void is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not void become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as afflicted is invariably non-apprehensible, how could the designation of the sensory element of the eyes as purified become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as arising is invariably non-apprehensible, how could the designation of the sensory element of the eyes as ceasing become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if the notion of the sensory element of the eyes as an entity is invariably non-apprehensible, [F.53.a] how could the designation of the sensory element of the eyes as a non-entity become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
“Venerable Lord, if fundamental ignorance is invariably non-apprehensible, how could the designation of fundamental ignorance become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as permanent is invariably non-apprehensible, how could the designation of fundamental ignorance as impermanent become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as imbued with happiness is invariably non-apprehensible, how could the designation of fundamental ignorance as imbued with suffering become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as a self is invariably non-apprehensible, how could the designation of fundamental ignorance as a non-self become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as empty is invariably non-apprehensible, how could the designation of fundamental ignorance as not empty become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as with signs is invariably non-apprehensible, how could the designation of fundamental ignorance as signless become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as having aspirations is invariably non-apprehensible, how could the designation of fundamental ignorance as lacking aspirations become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as calm is invariably non-apprehensible, [F.53.b] how could the designation of fundamental ignorance as not calm become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as void is invariably non-apprehensible, how could the designation of fundamental ignorance as not void become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as afflicted is invariably non-apprehensible, how could the designation of fundamental ignorance as purified become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as arising is invariably non-apprehensible, how could the designation of fundamental ignorance as ceasing become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
“Venerable Lord, if the notion of fundamental ignorance as an entity is invariably non-apprehensible, how could the designation of fundamental ignorance as a non-entity become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death! As indicated [above] in the context of the psycho-physical aggregates, the same refrain should be applied extensively to all [those other phenomenological categories].”
The Blessed One replied, “Śāradvatīputra, it is so! It is so! Great bodhisattva beings who abide accordingly in this transcendent perfection of wisdom do not apprehend the designation of physical forms, and in the same vein, they do not apprehend [all the other designations concerning physical forms] up to and including the designation of physical forms as non-entities. Likewise, they do not apprehend the designations of feelings, perceptions, formative predispositions, and consciousness, and in the same vein, they do not apprehend [their further designations], starting from there and continuing up to the designation of consciousness as a non-entity. In the same vein, they do not apprehend the designation of fundamental ignorance, and they do not apprehend [the designations of the other links of dependent origination], up to and including the designation of aging and death. In the same vein, they do not apprehend the designation [of these links of dependent origination] as non-entities and so forth. As stated [above] in the context of the psycho-physical aggregates, the same refrain should also be applied extensively to all [those other phenomenological categories]. [F.54.a] It is in this way that they should train in the transcendent perfection of wisdom.”
Chapter 6
Training
“Śāradvatīputra, you said that you do not consider any phenomenon which may be designated by the term ‘bodhisattva.’ Indeed, Śāradvatīputra, phenomena do not consider phenomena. Nor, Śāradvatīputra, do phenomena consider the expanse of reality. The sensory element of sights does not consider the expanse of reality. Nor does the expanse of reality consider the sensory element of sights, and in the same way, the expanse of reality does not consider [any other sensory elements] up to and including the sensory element of consciousness. Nor does the sensory element of consciousness and so forth consider the expanse of reality.
“Śāradvatīputra, the sensory element of the eyes does not consider the expanse of reality; nor does the expanse of reality consider the sensory element of the eyes. In the same vein, [the other sensory elements] up to and including the sensory element of the mental faculty do not consider the expanse of reality; nor does the expanse of reality consider [those other sensory elements up to and including] the sensory element of the mental faculty. The sensory element of visual consciousness does not consider the expanse of reality; nor does the expanse of reality consider the sensory element of visual consciousness. [The other sensory elements] up to and including the sensory element of mental consciousness do not consider the expanse of reality; nor does the expanse of reality consider [those other sensory elements up to and including] the sensory element of mental consciousness. If you ask why, Śāradvatīputra, it is because conditioned elements do not consider unconditioned elements, and because unconditioned elements do not consider conditioned elements. Śāradvatīputra, unconditioned elements cannot be designated except in terms of conditioned elements, [F.54.b] and conditioned elements cannot be designated except in terms of unconditioned elements.”
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord, if phenomena do not consider phenomena, and in the same vein, [all other sensory elements] up to and including the sensory element of mental consciousness do not consider the expanse of reality, then in that case, Venerable Lord, what is the meaning of the term ‘great bodhisattva being’?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, the meaning of the term ‘bodhisattva’ is a meaningless term. If you ask why, Śāradvatīputra, it is because the meaning of the term ‘bodhisattva’ is without identity. For this reason, the meaning of the term ‘bodhisattva’ is a meaningless term. Śāradvatīputra, just as tracks of birds in the sky are non-existent, in the same way the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as a dream has no basis, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as a magical display is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as a mirage is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as an echo, an optical aberration, the reflection of the moon in water, and a phantom emanation of the tathāgatas are without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as the real nature is without foundation, and in the same way, the unmistaken real nature, the reality, the expanse of reality, and maturity with respect to all things are without foundation, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent. Śāradvatīputra, just as [F.55.a] the finality of existence is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent.
“Śāradvatīputra, just as the physical form of an illusory person is without foundation, and in the same way, the aggregate of feelings, the aggregate of perceptions, the aggregate of formative predispositions, and the aggregate of consciousness are without foundation, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent.
“Śāradvatīputra, just as the eyes of an illusory person are without foundation, and in the same way, [their other sense organs] up to and including the mental faculty are without foundation, and the same goes for the [external] sense fields, which are also without foundation, starting from the sense field of sights through to the sense field of mental phenomena, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ is non-existent.
“Śāradvatīputra, just as [the notion of] an illusory person engaging in the emptiness of internal phenomena is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. In the same vein, just as [the notion of] an illusory person engaging in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as [the notion of] an illusory person practicing the ten powers of the tathāgatas is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. In the same vein, just as [the notion of an illusory person] practicing [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as [the notion of] the physical forms of a tathāgata, arhat, and completely perfect buddha [F.55.b] is without foundation, and in the same way, feelings, perceptions, formative predispositions, and consciousness are without foundation, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. Śāradvatīputra, just as [the notion of] the eyes of a tathāgata, arhat, and completely perfect buddha is without foundation, and in the same way, [the notions of their other sense organs], up to and including the mental faculty, are without foundation, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as [the notion of] a tathāgata, arhat, and completely perfect buddha engaging in the emptiness of internal phenomena is without foundation, and, in the same vein, just as [the notion of a tathāgata, arhat, and completely perfect buddha] engaging in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as [the notion of] a tathāgata, arhat, and completely perfect buddha having the four applications of mindfulness is without foundation, and, in the same vein, just as [the notion of a tathāgata, arhat, and completely perfect buddha] having [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as the presence of unconditioned elements in conditioned elements is without foundation, and the presence of conditioned elements in unconditioned elements is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as non-arising is without foundation, and in the same way, non-ceasing, non-conditioning, [F.56.a] non-origination, non-apprehension, non-affliction, and non-purification are without foundation, likewise, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! The non-arising of what is without foundation? The non-affliction and so on of what is without foundation? The non-purification and so on of what is without foundation?”
The Blessed One replied, “Śāradvatīputra, the non-arising of physical forms is without foundation. Similarly, the non-arising of feelings, perceptions, formative predispositions, and consciousness is without foundation. In the same vein, [those other non-attributes], up to and including the non-affliction of physical forms and the non-purification of physical forms, are without foundation. Similarly, the non-affliction and non-purification of feelings, perceptions, formative predispositions, and consciousness are without foundation.
“Śāradvatīputra, the non-arising, non-affliction, and non-purification of the eyes are without foundation. Similarly, the non-arising, non-affliction, and non-purification of the ears, nose, tongue, and body are without foundation, and in the same vein, the non-arising, non-affliction, and non-purification of [all sense organs], up to and including the mental faculty, are without foundation. Similarly, the non-arising, non-affliction, and non-purification of the sensory element of the eyes are without foundation, and in the same vein, the non-arising, non-affliction, and non-purification of [all other sensory elements], up to and including the sensory element of mental consciousness, are without foundation. Similarly, [F.56.b] the non-arising, non-affliction, and non-purification of the applications of mindfulness are without foundation, and in the same vein, the non-arising, non-affliction, and non-purification of [all other causal attributes], up to and including the noble eightfold path, are without foundation.
“Śāradvatīputra, just as the non-arising, non-affliction, and non-purification of the ten powers of the tathāgatas are without foundation, in the same vein, the non-arising, non-affliction, and non-purification of [all other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are without foundation. As in all these cases, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as the utter purity of the applications of mindfulness is without foundation, and, in the same vein, just as the utter purity [of all other causal attributes], up to and including the noble eightfold path, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. [B6]
“Śāradvatīputra, just as the utter purity of the ten powers of the tathāgatas is without foundation, and, in the same vein, just as the utter purity [of all other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom is non-existent.
“Śāradvatīputra, just as the utter purity of self is without foundation on account of selflessness, and, in the same vein, just as the utter purity of [the notions of] sentient beings, living organisms, lives, individuals, humankind, human beings, [F.57.a] agents, actors, petitioners, instigators, experiencers, experiencing subjects, knowers, and viewers is without foundation owing to the absence of knowers, viewers, and so on, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as darkness when the sun has risen is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. Similarly, Śāradvatīputra, just as when an eon of conflagration will occur, all that is included in conditioned phenomena will be without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as [the notion of] degenerate morality with respect to the aggregate of ethical discipline possessed by the tathāgatas, arhats, and completely perfect buddhas is without foundation, and similarly, just as the [notion of] mental distraction with respect to their meditative stability is without foundation, and similarly, just as the [notion of] stupidity with respect to their aggregate of wisdom is without foundation, and similarly, just as the [notion of] non-liberation with respect to their aggregate of liberation is without foundation, and similarly, just as [the notion of] the misperception of liberating pristine cognition with respect to their aggregate that perceives liberating pristine cognition is without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent.
“Śāradvatīputra, just as the light of the tathāgatas and the light of the moon and the sun are without foundation, and, in the same vein, just as the light of the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms, [F.57.b] and similarly, the light of the gods [of the world system of form], extending from the Brahmakāyika realm as far as the Pure Abodes, are without foundation, in the same way, Śāradvatīputra, the meaning of the term ‘bodhisattva’ as a great bodhisattva being, abiding in the transcendent perfection of wisdom, is non-existent. If you ask why, Śāradvatīputra, it is because all those phenomena which enlightenment denotes and which the meaning of the term ‘bodhisattva’ denotes are neither conjoined nor disjoined, and they are immaterial, unrevealed, and unobstructed. That is to say, their only defining characteristic is that they are without defining characteristics. Therefore, Śāradvatīputra, great bodhisattva beings should train without attachment to anything.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! If all those phenomena which enlightenment denotes, and which the meaning of the term ‘bodhisattva’ denotes are neither conjoined nor disjoined, and immaterial, unrevealed, and unobstructed, that is to say, if their only defining characteristic is that they are without defining characteristics, there are some who might ask that if all those phenomena are neither conjoined nor disjoined, and immaterial, unrevealed, and unobstructed, that is to say, if their only defining characteristic is that they are without defining characteristics, how then could this illusory person, after training in the transcendent perfection of wisdom, attain emancipation in omniscience? If they were to ask such a question, how should I respond?151
“Similarly, how could this illusory person attain emancipation in omniscience after training in the transcendent perfection of meditative concentration, training in the transcendent perfection of perseverance, training in the transcendent perfection of tolerance, training in the transcendent perfection of ethical discipline, and training in the transcendent perfection of generosity? [F.58.a] Similarly, how could this illusory person attain emancipation in omniscience after training in the applications of mindfulness, and, in the same vein, how could this illusory person attain emancipation in omniscience after training in [the other causal attributes], up to and including the noble eightfold path? In the same vein, how could this illusory person attain emancipation in omniscience after training in the ten powers of the tathāgatas? In the same vein, how could this illusory person attain emancipation in omniscience after training in [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas? Then, how could this illusory person attain emancipation in omniscience after training in omniscient pristine cognition? If they were to ask such questions, Venerable Lord, how should I respond?”
“Śāradvatīputra, to that end, I will question you and you may answer as best you can. Śāradvatīputra, do you think that physical forms are one thing, and that illusions are another? Similarly, do you think that feelings, perceptions, formative predispositions, and consciousness are one thing, and that illusions are another? Śāradvatīputra, do you think that the applications of mindfulness are one thing, and that illusions are another? In the same vein, do you think that [the other causal attributes] up to and including the noble eightfold path are one thing, and that illusions are another? Śāradvatīputra, do you think that the ten powers of the tathāgatas are one thing, and that illusions are another, and in the same vein, [F.58.b] do you think that [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are one thing, and that illusions are another? Do you think that emptiness is one thing, and that illusions are another, or that signlessness is one thing, and that illusions are another, or that aspirationlessness is one thing, and that illusions are another?”
“No, Venerable Lord!” he replied.
“Śāradvatīputra, do you think that enlightenment is one thing, and that illusions are another?”
“No, Venerable Lord!” he replied. “Physical forms are not one thing, and illusions another. Illusion itself is physical forms, and physical forms themselves are illusion. Similarly, feelings, perceptions, formative predispositions, and consciousness are not one thing, and illusions another. Consciousness [and the other aggregates] are themselves illusion, and illusion itself is consciousness [and the other aggregates]. Similarly, the eyes are not one thing, and illusions another. The eyes themselves are illusion, and illusion itself is the eyes. Similarly, [all the other sense organs], up to and including the mental faculty, and in the same vein, [all phenomenological categories], up to and including feelings conditioned by sensory contact that is visually compounded, are not one thing, and illusions another. Illusion itself is feelings conditioned by sensory contact that is visually compounded, and feelings conditioned by sensory contact that is visually compounded are themselves illusion. [The other aspects of feelings], up to and including feelings conditioned by sensory contact that is mentally compounded, are not one thing, and illusions another. Illusion itself is feelings conditioned by sensory contact that is mentally compounded, and feelings conditioned by sensory contact that is mentally compounded are themselves illusion. Similarly, the applications of mindfulness are not one thing, and illusions another. Illusion is itself the applications of mindfulness, and applications of mindfulness are themselves illusion. In the same vein, [all the other causal attributes], up to and including the noble eightfold path, are not one thing, and illusions another. Illusion itself is the noble eightfold path, and the noble eightfold path itself is illusion. [F.59.a] Similarly, the ten powers of the tathāgatas are not one thing, and illusions another. Illusion itself is the ten powers of the tathāgatas, and the ten powers of the tathāgatas are themselves illusion. Similarly, the gateways to liberation are not one thing, and illusions another. Illusion is itself the gateways to liberation, and the gateways to liberation are themselves illusion. In the same vein, [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not one thing, and illusions another. Illusion itself is the eighteen distinct qualities of the buddhas, and the eighteen distinct qualities of the buddhas themselves are illusion.”
The Blessed One then said, “In that case, Śāradvatīputra, do you think that there is affliction or purification with respect to that illusion?”
“No, Venerable Lord!” he replied.
“Then, Śāradvatīputra, do you think that there is arising or ceasing with respect to that illusion?”
“No, Venerable Lord!”
“Śāradvatīputra, do you think that that which is without arising, ceasing, affliction, and purification can train in the transcendent perfection of wisdom and attain emancipation in omniscience, or do you think that that can subsequently reach omniscience?”
“No, Venerable Lord!”
“Śāradvatīputra, then, does this name, symbol, designation, or term ‘bodhisattva’ apply to the five acquisitive psycho-physical aggregates?”152
“No, Venerable Lord!”
“Śāradvatīputra, is that which is without name, without symbol, without designation, without conventional expression, without denomination, [F.59.b] without corporeal form, without physical actions, without speech, without verbal actions, without mind, without mental actions, without arising, without ceasing, without affliction, and without purification able to train in the transcendent perfection of wisdom and then attain emancipation in omniscience?”
“No, Venerable Lord!”
“Śāradvatīputra, so it is that when great bodhisattva beings have trained in the transcendent perfection of wisdom without apprehending anything, they will attain emancipation in omniscience.”
Then Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! Great bodhisattva beings who practice the transcendent perfection of wisdom accordingly, and seek emancipation in unsurpassed completely perfect enlightenment, should always train in the manner of an illusory person. If one were to ask why, Venerable Lord, it is so that the five acquisitive psycho-physical aggregates might be understood to resemble an illusory person.”
“Śāradvatīputra, do you think that these five acquisitive psycho-physical aggregates can train in the transcendent perfection of wisdom and attain emancipation in omniscience?”
“No, Venerable Lord!” he replied. “And if one were to ask why, Venerable Lord, it is because the five psycho-physical aggregates have an essential nature of non-entity, and the essential nature of non-entity is non-apprehensible.”
“Śāradvatīputra, do you think that the five psycho-physical aggregates can, in a dreamlike manner, train in the transcendent perfection of wisdom and attain emancipation in omniscience?” [F.60.a]
“No, Venerable Lord!” he replied, “And if one were to ask why, Venerable Lord, it is because dreams have an essential nature of non-entity, and the essential nature of non-entity is non-apprehensible.”
“Śāradvatīputra, do you think that the five psycho-physical aggregates can, in the manner of an echo, or similarly, in the manner of an optical aberration, a mirage, or a phantom, [train in the transcendent perfection of wisdom and attain emancipation in omniscience]?”153
“No, Venerable Lord!” he replied.
“Śāradvatīputra, do you think that these five psycho-physical aggregates can train in the transcendent perfection of wisdom and attain emancipation in omniscience?”
“No, Venerable Lord!” he replied. “And if one were to ask why, Venerable Lord, it is because physical forms are like an illusion, and similarly, feelings, perceptions, formative predispositions, and consciousness are like an illusion, and because what is true of consciousness is also true of the six sense organs, and what is true of the six sense organs is also true of the five acquisitive psycho-physical aggregates. Venerable Lord! Physical forms are like a dream, and similarly, feelings, perceptions, formative predispositions, and consciousness are like a dream. What is true of consciousness is true of the six sense organs, and what is true of the six sense organs is true of the five acquisitive psycho-physical aggregates. These do not apprehend the emptiness of internal phenomena, nor do they apprehend the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities.
“Venerable Lord! In that case, will the bodhisattvas who have newly embarked upon the [Great] Vehicle not be afraid and terrified when they hear this teaching on the transcendent perfection of wisdom?”
The Blessed One then addressed Senior Śāradvatīputra as follows: [F.60.b] “Śāradvatīputra, great bodhisattva beings who newly embark on the [Great] Vehicle will be afraid and terrified if they are unskilled in the transcendent perfection of wisdom and they are not taken in hand by an excellent spiritual mentor.”
“Venerable Lord, when great bodhisattva beings practice the transcendent perfection of wisdom, what is the skill in means that enables great bodhisattva beings who have heard this teaching on the transcendent perfection of wisdom not to be afraid and not to be terrified?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they discern through their minds endowed with omniscience that physical forms are impermanent, and do not focus on them. Similarly, they discern through their minds endowed with omniscience that feelings, perceptions, formative predispositions, and consciousness are impermanent, and do not focus on them. This, Śāradvatīputra, is the skill in means through which great bodhisattva beings practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they discern through their minds endowed with omniscience that physical forms are imbued with suffering, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, and do not focus on them. In the same vein, they discern that physical forms are not a self, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are not a self, and do not focus on them. [F.61.a] They discern that physical forms are empty, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are empty, and do not focus on them. They discern that physical forms are signless, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are signless, and do not focus on them. They discern that physical forms are without aspirations, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are without aspirations, and do not focus on them. They discern that physical forms are calm, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are calm, and do not focus on them. They discern that physical forms are void, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are void, and do not focus on them. They discern that physical forms are pure, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are pure, and do not focus on them. They discern that physical forms are non-arising, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are non-arising, and do not focus on them. They discern that physical forms are unceasing, and do not focus on them. Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are unceasing, and do not focus on them. They discern that physical forms are non-entities, and do not focus on them. [F.61.b] Similarly, they discern that feelings, perceptions, formative predispositions, and consciousness are non-entities, and do not focus on them. This, Śāradvatīputra, is the skillful means through which great bodhisattva beings practice the transcendent perfection of wisdom.
“Śāradvatīputra, when great bodhisattva beings discern this, without apprehending anything, they teach all sentient beings the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are impermanent. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are imbued with suffering. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are not a self. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are empty. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are signless. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are without aspirations. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are calm. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are void. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are non-arising. Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are unceasing. [F.62.a] Without apprehending anything, they teach the sacred doctrine that physical forms, and likewise [all the aggregates] up to and including consciousness, are non-entities. This, Śāradvatīputra, is the transcendent perfection of generosity, possessed by great bodhisattva beings when they practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they do not pay attention with the twofold, [over-scrupulous] attentiveness of the śrāvakas and pratyekabuddhas to the notion that physical forms, and likewise [all the aggregates] up to and including consciousness, are impermanent, but they do so without apprehending anything.154 They do not pay attention with the twofold, [over-scrupulous] attentiveness of the śrāvakas and pratyekabuddhas to the notion that physical forms, and likewise [all the aggregates] up to and including consciousness, are imbued with suffering, but they do so without apprehending anything. In the same vein, they do not pay attention with the twofold, [over-scrupulous] attentiveness of the śrāvakas and pratyekabuddhas to the notions that physical forms are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, but they do so without apprehending anything. Similarly, they do not pay attention with the twofold, [over-scrupulous] attentiveness of the śrāvakas and pratyekabuddhas to the notions that feelings, perceptions, formative predispositions, and consciousness are not a self, that they are empty, that they are signless, that they are without aspirations, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, but they do so without apprehending anything. This, Śāradvatīputra, is the absence of dogmatic assumptions155 with regard to the transcendent perfection of ethical discipline of great bodhisattva beings when they practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings [F.62.b] practice the transcendent perfection of wisdom, they discern that physical forms, feelings, perceptions, formative predispositions, and consciousness, are impermanent, imbued with suffering, without a self, empty, signless, lacking aspirations, calm, void, purified, non-arising, unceasing, and non-entities. Their inclination to accept these insights is the transcendent perfection of unagitated tolerance of great bodhisattva beings when they practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they discern through their attention endowed with omniscience that physical forms are impermanent, and they do so without apprehending anything. Similarly, they discern that [physical forms] are imbued with suffering, not a self, empty, signless, lacking aspirations, calm, void, purified, non-arising, unceasing, and non-entities, and they do so without apprehending anything. Likewise, they discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, imbued with suffering, not a self, empty, signless, lacking aspirations, calm, void, purified, non-arising, unceasing, and non-entities, and they do so without apprehending anything. [F.63.a] The non-forsaking of perseverance with regard to this attention endowed with omniscience is called the transcendent perfection of perseverance of great bodhisattva beings when they practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they discern that physical forms are impermanent, and they do so without apprehending anything. Similarly, they discern that [physical forms] are imbued with suffering, not a self, empty, signless, lacking aspirations, calm, void, purified, non-arising, unceasing, and non-entities, and they do so without apprehending anything. Likewise, they discern that feelings, perceptions, formative predispositions, and consciousness are impermanent, imbued with suffering, not a self, empty, signless, lacking aspirations, calm, void, purified, non-arising, unceasing, and non-entities, and they do so without apprehending anything. Śāradvatīputra, this denial of opportunity for the twofold, [over-scrupulous] attentiveness possessed by śrāvakas and pratyekabuddhas, and for the roots of non-virtuous action, to impede the attainment of unsurpassed, genuinely perfect enlightenment is the transcendent perfection of meditative concentration of great bodhisattva beings when they practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they discern that physical forms are empty of the emptiness of physical forms, that the nature of physical forms is emptiness, and that emptiness is indeed physical forms.156 Similarly, [they discern] that consciousness [and so forth] are empty of the emptiness of feelings, perceptions, formative predispositions, [F.63.b] and consciousness; that the nature of consciousness is emptiness; and that emptiness is indeed consciousness. Similarly, [they discern] that the eyes are empty of the emptiness of the eyes, that the nature of the eyes is emptiness, and that emptiness is indeed the eyes. Similarly, [they discern] that the mental faculty [and so forth] are empty of the emptiness of the ears, nose, tongue, body, and mental faculty; that the nature of the mental faculty is emptiness, and that emptiness is indeed the mental faculty. In the same vein, [they discern that] feelings conditioned by visually compounded sensory contact are empty of the emptiness of feelings conditioned by visually compounded sensory contact, and so forth, that the nature of feelings conditioned by visually compounded sensory contact is emptiness, and that emptiness is indeed feelings conditioned by visually compounded sensory contact. Similarly, [they discern that] feelings conditioned by mentally compounded sensory contact are empty of the emptiness of feelings conditioned by mentally compounded sensory contact, and so forth, that the nature of feelings conditioned by mentally compounded sensory contact is emptiness, and that emptiness is indeed the feelings conditioned by mentally compounded sensory contact.
“Similarly, [they discern that] the applications of mindfulness are empty of the emptiness of the applications of mindfulness, that the nature of the applications of mindfulness is emptiness, and that emptiness is indeed the applications of mindfulness. [They discern that] the noble eightfold path and other [causal attributes] are empty of the emptiness of the noble eightfold path, that the nature of the noble eightfold path is emptiness, and that emptiness is indeed the noble eightfold path. Similarly, they discern that the ten powers of the tathāgatas are empty of the emptiness of the ten powers of the tathāgatas, that the nature of the ten powers of the tathāgatas is emptiness, and that emptiness is indeed the ten powers of the tathāgatas. In the same vein, they discern that the eighteen distinct qualities of the buddhas [and other fruitional attributes] are empty of the eighteen distinct qualities of the buddhas, that the nature of the qualities of the buddhas is emptiness, and that emptiness is indeed the qualities of the buddhas.”
Then Senior Śāradvatīputra asked the Blessed One, [F.64.a] “Venerable Lord! This transcendent perfection of wisdom is profound. Would great bodhisattva beings who newly embark on the [Great] Vehicle, having heard this teaching on the transcendent perfection of wisdom, not possibly be afraid and terrified?”157
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, if great bodhisattva beings do not cultivate the roots of virtuous action, if they do not venerate many hundreds of thousands of buddhas, if they are not sustained by the instructions of the manifold roots of virtue, if they are not accepted by a spiritual mentor, if they are not inclined toward extensive [acts of virtuous conduct], if they are not free from wickedness of body, speech, and mind, and if they are not endowed with the fiery roots of virtue, they will be afraid and terrified on hearing this teaching concerning the transcendent perfection of wisdom. If you ask why, it is because this teaching on the transcendent perfection of wisdom will not sound like the transcendent perfection of wisdom to the ears of those who have not cultivated the roots of virtue, those who have not venerated many hundreds of thousands of buddhas, those who have not been accepted by a spiritual mentor, those who are disinclined, those who harbor thoughts of falling into the vehicles of the śrāvakas and pratyekabuddhas, those who are of feeble perseverance, those who are indolent, and those intent on mundane pleasures. Śāradvatīputra, so it is that great bodhisattva beings who seek to perfect the transcendent perfection of generosity should train in the transcendent perfection of wisdom.158
“Similarly, those great bodhisattva beings who wish to comprehend physical forms, and similarly, those who wish to comprehend feelings, perceptions, formative predispositions, and consciousness; those who wish to comprehend the eyes, and similarly, those who wish to comprehend [the other sense organs], up to and including the mental faculty; [F.64.b] and similarly, those who wish to comprehend sights, and likewise, those who wish to comprehend [the other sense objects], up to and including mental phenomena; and similarly, those who wish to comprehend the sensory element of the eyes, and in the same vein, those who wish to comprehend [the other sensory elements], up to and including the sensory element of mental consciousness; those who wish to comprehend sensory contact that is visually compounded, those who wish to comprehend feelings conditioned by sensory contact that is visually compounded, and in the same vein, those who wish to comprehend sensory contact that is mentally compounded, and those who wish to comprehend [others sorts of feelings], up to and including the feelings conditioned by sensory contact that is mentally compounded—all of these should train exclusively in the transcendent perfection of wisdom.
“Similarly, those who wish to abandon desire, hatred, and delusion; those who wish to abandon false views about perishable composites, and similarly, those who wish to abandon doubt, the sense of moral and ascetic supremacy, attachment to the world system of desire and malice; those who wish to abandon attachment to the world system of form, attachment to the world system of formlessness, fundamental ignorance, pride, and mental agitation; and those who wish to abandon all fetters, latent impulses, and obsessions—all of these should train exclusively in the transcendent perfection of wisdom.
“Likewise, those who wish to comprehend the four nourishments, and similarly, to abandon the four bonds, the four torrents, the four knots, and the four misconceptions should train in the transcendent perfection of wisdom. Similarly, those great bodhisattva beings who wish to abandon the paths of the ten non-virtuous actions, those who wish to attain the genuine paths of the ten virtuous actions, and those who wish to perfect them, should all train exclusively in the transcendent perfection of wisdom. Similarly, those great bodhisattva beings who wish to meditate on the four applications of mindfulness [and the other causal attributes], up to and including the noble eightfold path, [F.65.a] as well as those who wish to meditate on the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, should all train exclusively in the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, those great bodhisattva beings who wish to fulfil the aspirations of all sentient beings, and who wish to fulfil the roots of virtue so that they never regress into the three lower realms, are never born among beings of inferior species or class, and never descend to the levels of the śrāvakas and pratyekabuddhas because they have perfected the roots of virtue, should all train exclusively in the transcendent perfection of wisdom.”
Chapter 7
Non-apprehension
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! Who are the spiritual mentors who would enable great bodhisattva beings upon being accepted by a spiritual mentor to hear this teaching on the transcendent perfection of wisdom and not be afraid or terrified, and swiftly attain emancipation in omniscience, without ever descending to the levels of the śrāvakas and pratyekabuddhas?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, the spiritual mentors to great bodhisattva beings are those who teach the doctrine that physical forms are impermanent, and who do so without apprehending anything. Similarly, they teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. [F.65.b] These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings teach the doctrine that physical forms are imbued with suffering, and they do so without apprehending anything. Similarly, they teach the doctrine that that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings teach the doctrines that physical forms are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. Similarly, they teach the doctrines that that feelings, perceptions, formative predispositions, and consciousness are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings teach the doctrine that the eyes are impermanent, and they do so without apprehending anything. [F.66.a] Similarly, they teach the doctrine that [the other sense organs], up to and including the mental faculty, are impermanent, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings teach the doctrine that the eyes are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. Also, they teach the doctrines that [the other sense organs], up to and including the mental faculty, are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings teach the doctrine that feelings conditioned by sensory contact that is visually compounded are impermanent, and similarly, that [the other aspects of feelings], up to and including feelings conditioned by sensory contact that is mentally compounded, are impermanent, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings. [F.66.b] Similarly, they teach the doctrines that these [conditioned feelings] are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, the spiritual mentors to great bodhisattva beings, having taught the doctrine so that the bodhisattvas might cultivate the applications of mindfulness, then teach the doctrine so that these applications of mindfulness might become void, and they do so without apprehending anything. Similarly, they teach the doctrine so that the bodhisattvas might cultivate the correct exertions, that they might cultivate the supports for miraculous ability, and that they might cultivate the faculties, the powers, the branches of enlightenment, and the [noble eightfold] path, and they do so without apprehending anything.
“Similarly, they teach the doctrine so that the bodhisattvas might cultivate emptiness, signlessness, and aspirationlessness, and they do so without apprehending anything. Similarly, they teach the doctrine so that the bodhisattvas might cultivate the ten powers of the tathāgatas, and in the same vein, they teach the doctrine so that they might cultivate [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.
“Moreover, Śāradvatīputra, [F.67.a] the spiritual mentors to great bodhisattva beings teach the doctrine so that bodhisattvas might cultivate omniscience, and they teach the doctrine so that they might cultivate enlightenment, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How is it that great bodhisattva beings who have heard this teaching on the transcendent perfection of wisdom become afraid and terrified? How are they unskilled in the transcendent perfection of wisdom, and how do they fall into the clutches of evil associates?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, great bodhisattva beings who would cultivate the transcendent perfection of wisdom without attention endowed with omniscience, and who would apprehend that transcendent perfection of wisdom, will make assumptions on that basis. Similarly, those who cultivate the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, while apprehending all those, up to and including the transcendent perfection of generosity, will make assumptions on account of [those transcendent perfections], up to and including the transcendent perfection of generosity. Śāradvatīputra, such bodhisattvas are unskilled in the transcendent perfection of wisdom, and they fall into the hands of evil associates.
“Moreover, Śāradvatīputra, the bodhisattvas who apprehend [the transcendent perfections], without attention endowed with omniscience, [F.67.b] and are attentive to the notion that inner forms are emptiness, and so on, up to the notion that inner forms are the emptiness of the essential nature of non-entities, and similarly, those who attend, in an apprehending manner,160 to the notions that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena, and those who apprehend the notion that inner forms are the emptiness of internal phenomena, and so on, up to the notion that [inner forms] are the emptiness of the essential nature of non-entities, and similarly, those who apprehend the notions that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena, and so on, up to the notion that these are the emptiness of the essential nature of non-entities—all of these will make assumptions on that basis.
“Likewise, those who are attentive to the notion that the eyes are the emptiness of internal phenomena, and so on, up to those who are attentive to the notion that [the eyes] are the emptiness of the essential nature of non-entities, and at the same time apprehend those modes of emptiness, will all make assumptions on that basis. Likewise, those who are attentive, in an apprehending manner, to the notions that the ears, nose, tongue, body, and mental faculty are the emptiness of internal phenomena, and so on, up to those who are attentive to the notion that [those sense organs] are the emptiness of the essential nature of non-entities, will all make assumptions on account of these [experiences of] emptiness. Śāradvatīputra, it is in this way that bodhisattvas become unskilled in the transcendent perfection of wisdom, and fall into the clutches of evil associates.
“Moreover, Śāradvatīputra, when unskilled bodhisattvas practice the transcendent perfection of wisdom, they cultivate the applications of mindfulness, and apprehend those applications of mindfulness. On that account, they will make assumptions. In the same vein, when they cultivate [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and apprehend them, they will make assumptions on that basis. Śāradvatīputra, the bodhisattvas who practice the transcendent perfection of wisdom in that manner are unskilled owing to their lack of skill and they fall into the clutches of evil associates. When they hear this teaching on the transcendent perfection of wisdom, they will indeed be afraid [F.68.a] and terrified.” [B7]
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How is it that bodhisattvas are enticed by evil associates? Who are the evil associates who entice them, so that they become afraid and terrified on hearing this teaching on the transcendent perfection of wisdom?”
The Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, the evil associates of great bodhisattva beings are those who would separate and dissuade them from the transcendent perfection of wisdom, and similarly those who would separate and dissuade them from the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, saying, ‘O child of enlightened heritage, you should not train in this! If you ask why, it is because these transcendent perfections have not been enunciated and explained by the tathāgatas, arhats, and completely perfect buddhas, but rather they have been fabricated by poets! One should not listen to them. One should not retain them. One should not comprehend them. One should not recite them. One should not be attentive to them. One should not demonstrate them to others!’ Śāradvatīputra, you should know such persons to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, the evil associates of great bodhisattva beings include malign demonic forces who are able to transform themselves into the guise of a buddha and approach a bodhisattva, saying, ‘O child of enlightened heritage, what will you achieve through this transcendent perfection of wisdom? Similarly, what will you achieve through the transcendent perfection of meditative concentration? What will you achieve through the transcendent perfection of perseverance? [F.68.b] What will you achieve through the transcendent perfection of tolerance? What will you achieve through the transcendent perfection of ethical discipline? What will you achieve through the transcendent perfection of generosity?’ They will not disclose the actions of their demonic forces that seek to separate [a bodhisattva] from the six transcendent perfections, and they will not mention the defects of those demonic forces. Śāradvatīputra, you should know them to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, malign demonic forces will transform themselves into the guise of a buddha, approach a great bodhisattva being, and proceed to teach, demonstrate, analyze, elucidate, and completely disclose the discourses associated with the śrāvakas and the pratyekabuddhas, as well as [the other branches of their scriptures], up to and including the narratives and the established instructions, without mentioning or disclosing that such [forms]161 are the creations of demonic forces. You should know those who do not engage in genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, malign demonic forces will transform themselves into the guise of a buddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! You are not a bodhisattva! You lack the mind set on enlightenment! You are not on the irreversible level! You cannot attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not engage in genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, malign demonic forces will transform themselves into the guise of a buddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! The eyes are empty of notions of “I” and “mine.” O child of enlightened heritage! The ears, nose, tongue, body, and mental faculty are similarly empty of notions of “I” and “mine.” O child of enlightened heritage! In the same vein, the [other phenomena], up to and including feelings conditioned by sensory contact that is visually compounded, are empty of notions of “I” and “mine,” [F.69.a] and all those up to and including feelings conditioned by sensory contact that is mentally compounded are empty of notions of “I” and “mine.” Similarly, the transcendent perfection of generosity is empty, and [all those] up to and including the transcendent perfection of wisdom are empty of notions of “I” and “mine.” Similarly, the applications of mindfulness are empty, and [the other causal attributes] from there up to and including the noble eightfold path, and up to the three gateways to liberation, are all empty of notions of “I” and “mine.” Similarly, [the fruitional attributes] from the ten powers of the tathāgatas, up to and including the eighteen distinct qualities of the buddhas, are empty of notions of “I” and “mine.” So what will you achieve through this manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, malign demonic forces will transform themselves into the guise of a pratyekabuddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! The eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there are no lord buddhas, no bodhisattvas, and no śrāvakas. Indeed, all the world systems of the ten directions are similar to the eastern direction!’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, malign demonic forces will transform themselves into the guise of a śrāvaka and approach a great bodhisattva being, opposing the attention endowed with omniscience, and promoting the twofold, [over-scrupulous] attentiveness associated with the śrāvakas and pratyekabuddhas. [F.69.b] They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, demonic forces will transform themselves into the guise of a monastic preceptor or an [authentic] master and approach great bodhisattva beings, encouraging them to undertake training divorced from the conduct of the bodhisattvas, separating them from the attention endowed with omniscience, separating them from the applications of mindfulness, and in the same vein, separating them from [the other causal attributes], up to and including the noble eightfold path, and separating them from emptiness, signlessness, and aspirationlessness, saying, ‘O child of enlightened heritage! If you cultivate these attributes, you will actualize the level of the śrāvakas! What will you achieve through this manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?’ They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.
“Moreover, Śāradvatīputra, demonic forces will transform themselves into an invisible guise162 and approach great bodhisattva beings, saying, ‘O child of enlightened heritage! Come! To what end do you roam in cyclic existence for innumerable countless eons, experiencing the unfathomable [sufferings] of amputation of the hands and feet, and decapitation? What will you achieve through this manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment? You should persevere in those teachings which actualize the fruit of entering the stream!’ They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings. [F.70.a]
“Moreover, Śāradvatīputra, demonic forces will transform themselves into the guise of a fully ordained monk, teaching in an apprehending manner the doctrine that the eyes are impermanent. Similarly, they will teach in an apprehending manner the doctrines that [the eyes] are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. This applies extensively also to [the other sense organs], up to and including the mental faculty, just as it applies to the eyes.
“Similarly, they will teach in an apprehending manner that the applications of mindfulness are impermanent, and likewise, they will teach in an apprehending manner that they are imbued with suffering, that they are without a self, that they are empty, that they are signless, that they are without aspiration, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. In the same vein, they will teach in an apprehending manner that [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are so, and similarly, they will teach in an apprehending manner that the ten powers of the tathāgatas are impermanent, and likewise, they will teach in an apprehending manner that these are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings. [F.70.b] Then, having understood [the nature of evil associates], you should abandon them!”
Thereupon, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! What skill in means do great bodhisattva beings possess when they are accepted by [genuine] spiritual mentors, and abandon evil associates?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon their views of self, and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of sentient beings, or their view of living creatures, their view of living organisms, their view of lives, their view of individuals, or their views of humankind, human beings, agents, actors, petitioners, instigators, experiencers, experiencing subjects, knowers, and viewers; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon nihilist and eternalist views; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of existence, their view of non-existence, their view of the psycho-physical aggregates, their view of the sensory elements, their view of the sense fields, their view of the [four] truths, and their view of dependent origination; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of the applications of mindfulness, and in the same vein, their views of [the other causal attributes], up to and including the noble eightfold path; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of the ten powers of the tathāgatas; and in the same vein, when they teach the sacred doctrine to sentient beings in order that they might abandon their views [of the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of sentient beings to be matured, their view of fields to be refined, their view of enlightenment, their view of the buddha, [F.71.a] and their view concerning the promulgation of the doctrinal wheel—in all these cases, Śāradvatīputra, great bodhisattva beings have been accepted by [genuine] spiritual mentors, and have abandoned evil associates.163
“Moreover, Śāradvatīputra, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon their view of self, and in the same vein, when they teach the sacred doctrine to sentient beings in order that they might abandon their views, up to and including their view concerning the promulgation of the doctrinal wheel, in all these cases, they teach the sacred doctrine without apprehending anything. It is in this way, Śāradvatīputra, that great bodhisattva beings have been accepted by spiritual mentors who are skilled in means, and have abandoned evil associates.”
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon all sorts of views, why, O Lord, would great bodhisattva beings have a view concerning physical forms? Similarly, why would they have a view concerning feelings, a view concerning perceptions, a view concerning formative predispositions, a view concerning consciousness, and similarly, why would they have a view concerning the eyes, and in the same vein, why would they have a view concerning [the other sense organs], up to and including the mental faculty, and similarly, why would they have a view concerning sights, and in the same vein, [to what end] would they have a view concerning [the other sense objects], up to and including mental phenomena, and similarly, why would they have a view concerning the sensory element of the eyes, and in the same vein, why would they have a view [concerning the other sensory elements], up to and including the sensory element of mental consciousness, and similarly, why would they have a view concerning the sensory element of sights, and in the same vein, why would they have a view concerning [other sensory elements], up to and including the sensory element of mental phenomena, and similarly, why would they have a view concerning the applications of mindfulness, and why would they have a view concerning [the other causal attributes], up to and including the noble eightfold path? Similarly, why would they have a view concerning the ten powers of the tathāgatas, and in the same vein, why would they have a view concerning [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”164 [F.71.b]
Then the Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, great bodhisattva beings who are unskilled in practicing the transcendent perfection of wisdom apprehend physical forms and develop a view of physical forms, in an apprehending manner. Similarly, they apprehend feelings, perceptions, formative predispositions, and consciousness, and develop a view of them in an apprehending manner. Similarly, they apprehend the eyes, and develop a view of the eyes in an apprehending manner, and in the same vein, they apprehend [the other sense organs], up to and including the mental faculty, and develop a view of them in an apprehending manner. Similarly, they apprehend sights, and develop a view of sights in an apprehending manner, and in the same vein, they apprehend [the other sense objects], up to and including mental phenomena, and develop a view of them in an apprehending manner. Similarly, they apprehend the sensory element of the eyes, and develop a view of the sensory element of the eyes in an apprehending manner, and in the same vein, they apprehend [the other sensory elements], up to and including the sensory element of mental consciousness, and develop a view of them in an apprehending manner. Similarly, they apprehend the sensory element of sights, and develop a view of the sensory element of sights in an appfrehending manner, and in the same vein, they apprehend [the other sensory elements], up to and including the sensory element of mental phenomena, and develop a view of them in an apprehending manner. Similarly, they apprehend the applications of mindfulness, and develop a view of the applications of mindfulness in an apprehending manner, and in the same vein, they apprehend [the other causal attributes], up to and including the noble eightfold path, and develop a view of them in an apprehending manner. Similarly, they apprehend the ten powers of the tathāgatas, and develop a view of them in an apprehending manner, and in the same vein, they apprehend [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and develop a view of them in an apprehending manner.”165 [F.72.a]
“For these reasons, Śāradvatīputra, bodhisattvas who are unskilled have a view concerning physical forms. Similarly, they have a view concerning feelings, a view concerning perceptions, a view concerning formative predispositions, and a view concerning consciousness. Similarly, they have a view concerning the eyes, and in the same vein, they have a view concerning [the other sense organs], up to and including the mental faculty. Similarly, they have a view concerning sights, and in the same vein, they have a view concerning [the other sense objects], up to and including mental phenomena. Similarly, they have a view concerning the sensory element of the eyes, and in the same vein, they have a view concerning [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, they have a view concerning the sensory element of sights, and in the same vein, they have a view concerning [the other sensory elements], up to and including the sensory element of mental phenomena. Similarly, they have a view concerning the applications of mindfulness, and in the same vein, they have a view concerning [the other causal attributes], up to and including the noble eightfold path. Similarly, they have a view concerning the ten powers of the tathāgatas and in the same vein, they have a view concerning [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. In order that these views might be abandoned, great bodhisattva beings who are adroit and skilled in practicing the transcendent perfection of wisdom teach the sacred doctrine to sentient beings without apprehending anything.”
Then Senior Śāradvatīputra said to the Blessed One, “Venerable Lord! I am inspired to say in what sense bodhisattvas are called ‘great beings.’”166
The Blessed One asked, “Śāradvatīputra, are you inspired to say that?”
“Yes, Venerable Lord,” he replied, “I am inspired to say that.”
“Well then, how is it?”
“Venerable Lord! The enlightened mind of the bodhisattvas is equal to the unequaled, and it is not shared in common with any śrāvakas or pratyekabuddhas. In that sense a bodhisattva is called a ‘great being.’ If one were to ask why, Venerable Lord, bodhisattvas are called ‘great beings,’ it is because [F.72.b] they are even unattached to the mind endowed with omniscience, which is uncontaminated and not included within the three world systems.”
Then the Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, what is the mind of great bodhisattva beings, which is equal to the unequaled, and which is not shared in common with any śrāvakas or pratyekabuddhas?”
Then Senior Śāradvatīputra replied to the Blessed One, “Venerable Lord! Great bodhisattva beings, from the time when they first begin to set their mind on enlightenment, do not consider anything at all that arises or ceases. There is nothing at all that decreases or increases. There is nothing at all that is afflicted or purified. Venerable Lord! That which neither arises nor ceases, which neither decreases nor increases, which is neither afflicted nor purified, and which is neither [identified with] the mindset of the śrāvakas nor with the mindset of the pratyekabuddhas, nor yet with the mind of the completely perfect buddhas, is the mind of great bodhisattva beings—equal to the unequaled, and not shared in common with any śrāvakas or pratyekabuddhas.”
Then the Blessed One addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, it is as you have said! This mind [of the bodhisattvas] is indeed unattached to the levels of the śrāvakas and pratyekabuddhas.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! In that case, is this mind [of the bodhisattvas] unattached to physical forms? Similarly, is this mind [of the bodhisattvas] unattached to feelings, perceptions, formative predispositions, and consciousness? [F.73.a] Similarly, is this mind [of the bodhisattvas] unattached to the eyes? Is this mind [of the bodhisattvas] unattached to the ears, the nose, the tongue, the body, and the mental faculty? Similarly, is this mind [of the bodhisattvas] unattached to sights? In the same vein, is this mind [of the bodhisattvas] unattached to sounds, odors, tastes, tangibles, and mental phenomena? Similarly, is this mind [of the bodhisattvas] unattached to the sensory element of the eyes? In the same vein, is this mind [of the bodhisattvas] unattached to [the other sensory elements], up to and including the sensory element of mental consciousness? Similarly, is this mind [of the bodhisattvas] unattached to the sensory element of sights? In the same vein, is this mind [of the bodhisattvas] unattached to [the other sensory elements], up to and including the sensory element of mental phenomena? Similarly, is this mind [of the bodhisattvas] unattached to the applications of mindfulness? In the same vein, is this mind [of the bodhisattvas] unattached to [the other causal attributes], up to and including the noble eightfold path? Similarly, is this mind [of the bodhisattvas] unattached to the ten powers of the tathāgatas? In the same vein, is this mind [of the bodhisattvas] unattached to [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”
“Senior Śāradvatīputra, it is just as you have said. This mind [of the bodhisattvas] is unattached to physical forms. Similarly, this mind [of the bodhisattvas] is unattached to feelings, perceptions, formative predispositions, and consciousness. Similarly, this mind [of the bodhisattvas] is unattached to the eyes, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sense organs], up to and including the mental faculty. Similarly, this mind [of the bodhisattvas] is unattached to sights, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sense objects], up to and including mental phenomena. Similarly, this mind [of the bodhisattvas] is unattached to the sensory element of the eyes, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, this mind [of the bodhisattvas] is unattached to the sensory element of sights, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sensory elements], up to and including the sensory element of mental phenomena. [F.73.b] Similarly, this mind [of the bodhisattvas] is unattached to the applications of mindfulness, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other causal attributes], up to and including the noble eightfold path. Similarly, this mind [of the bodhisattvas] is unattached to the ten powers of the tathāgatas, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”
Then, Senior Śāradvatīputra asked the Blessed One, “You have said, Venerable Lord, that that mind which is omniscient is not included within the three world systems since it is without contaminants. In that case, Venerable Lord, are the minds of all ordinary persons also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence? Similarly, are the minds of all śrāvakas and pratyekabuddhas, and those of all the tathāgatas, free from contaminants and not included within the three world systems?”
“Śāradvatīputra,” he replied, “that is so!”
“Venerable Lord! Are physical forms also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence? Similarly, are feelings, perceptions, formative predispositions, and consciousness free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!
“Venerable Lord! Are the eyes also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other sense organs], up to and including the mental faculty, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! [F.74.a] Are sights also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! Are [the other sense objects], up to and including mental phenomena, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! Are [the sensory elements], up to and including the sensory element of the eyes, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other sensory elements], up to and including the sensory element of mental consciousness, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! Are sights also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! In the same vein, are [the other sensory elements], up to and including the sensory element of mental phenomena, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! Are the applications of mindfulness also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other causal attributes], up to and including the noble eightfold path, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”
“Śāradvatīputra, that is so!”
“Venerable Lord! Are the ten powers of the tathāgatas also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?” [F.74.b]
“Śāradvatīputra,” he replied, “it is just as you have said! The minds of all ordinary persons are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, the minds of all śrāvakas and pratyekabuddhas are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, physical forms are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, feelings, perceptions, formative predispositions, and consciousness are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, the eyes are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and the same goes for [the other sense organs], up to and including the mental faculty. Similarly, the sensory element of the eyes is also free from contaminants and not included within the three world systems, and the same goes for [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, the sensory element of sights is also free from contaminants and not included within the three world systems, and the same goes for [the other sensory elements], up to and including the sensory element of mental phenomena. Similarly, the applications of mindfulness are also free from contaminants and not included within the three world systems, and the same goes for [the other causal attributes], up to and including the noble eightfold path. Similarly, the ten powers of the tathāgatas are also free from contaminants and not included within the three world systems, and in the same vein, [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence.”
Then Senior Śāradvatīputra asked the Blessed One, “The Venerable Lord has said that great bodhisattva beings are unattached to this mind because there is no mind.167 In that case, Venerable [F.75.a] Lord, are non-existent physical forms unattached to non-existent physical forms, and in the same vein, are [the other non-existent aggregates], up to and including non-existent consciousness, unattached to non-existent consciousness [and the rest]? Venerable Lord! Are non-existent eyes unattached to non-existent eyes, and in the same vein, are [the other non-existent sense organs], up to and including the non-existent mental faculty, unattached to the non-existent mental faculty [and the rest]? Venerable Lord! Are non-existent sights unattached to non-existent sights? Similarly, are [the other non-existent sense objects], up to and including non-existent mental phenomena, unattached to non-existent mental phenomena [and the rest]? Venerable Lord! Is the non-existent sensory element of the eyes unattached to the non-existent sensory element of the eyes? In the same vein, are the [other non-existent sensory elements], up to and including the non-existent sensory element of mental consciousness, unattached to the non-existent sensory element of mental consciousness [and the rest]? Are the non-existent applications of mindfulness unattached to the non-existent applications of mindfulness? In the same vein, are [the other non-existent causal attributes], up to and including the non-existent noble eightfold path, unattached to the non-existent noble eightfold path [and the rest]? Venerable Lord! Are the non-existent ten powers of the tathāgatas unattached to the non-existent ten powers of the tathāgatas? In the same vein, are the [other non-existent fruitional attributes], up to and including the non-existent eighteen distinct qualities of the buddhas, unattached to the non-existent eighteen distinct qualities of the buddhas [and the rest]?”
“Śāradvatīputra,” he replied, “it is just as you have said! Non-existent physical forms remain unattached to non-existent physical forms, and the same goes for [the other non-existent aggregates], up to and including consciousness. The same goes for the eyes and [the other non-existent sense organs], up to and including the mental faculty. The same goes for sights [F.75.b] and [the other non-existent sense objects], up to and including mental phenomena. The same goes for the sensory element of the eyes and [the other non-existent sensory elements], up to and including the non-existent sensory element of mental consciousness. The same goes for the sensory element of sights and [the other non-existent sensory elements], up to and including the sensory element of mental phenomena. Similarly, the non-existent applications of mindfulness remain unattached to non-existent applications of mindfulness, and the same goes for [the other non-existent causal attributes], up to and including the noble eightfold path. Similarly, the non-existent ten powers of the tathāgatas remain unattached to the non-existent ten powers of the tathāgatas, and the same goes for [the other non-existent fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly have minds that are equal to the unequaled and that are not shared in common with the śrāvakas and pratyekabuddhas. Because this mind [of the bodhisattvas] is non-perceptual, it does not make assumptions, and it does not become fixated.”
Chapter 8
Maturity
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”169
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, the immaturity of a bodhisattva manifests when great bodhisattva beings who have previously regressed descend to the level of the śrāvakas or the level of the pratyekabuddhas, and fail to enter into the maturity of the bodhisattvas.” [F.76.a]
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! What is the immaturity of a great bodhisattva being who has previously regressed?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings who are unskilled practice the six transcendent perfections, owing to their lack of skill in means they actualize the level of the śrāvakas and the level of the pratyekabuddhas dependent on the [three] gateways to liberation—emptiness, signlessness, and aspirationlessness—and they do not maintain the maturity of the bodhisattvas. That, Śāradvatīputra, is the immaturity of a great bodhisattva being who has previously regressed.”
“Venerable Lord! Why does this immaturity of great bodhisattva beings occur?”
The Blessed One replied, “Śāradvatīputra, this ‘immaturity’ entails craving for the sacred doctrine.”
He asked, “Venerable Lord!” What is the immaturity that craves for the sacred doctrine?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that physical forms are impermanent, and similarly, when they establish, cognize, and become fixated on the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, this craving for the sacred doctrine in the case of great bodhisattva beings is indicative of their immaturity.
“Moreover, Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are imbued with suffering; when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are not a self; [F.76.b] when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are empty; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are signless; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are without aspirations; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are calm; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are void; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are purified; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness do not arise; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness do not cease; and similarly, when they establish, cognize, and become fixated on the notion that physical forms are non-entities; and similarly, when they establish, cognize, and become fixated on the notion that [the other aggregates], up to and including consciousness, are non-entities—in all such cases, Śāradvatīputra, this craving for the sacred doctrine in the case of great bodhisattva beings indicates their immaturity. Śāradvatīputra, it is in this way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.
“Moreover, Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are impermanent, owing to their lack of skill in means; and similarly, [F.77.a] when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are imbued with suffering; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are not a self; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are empty; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are signless; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are without aspirations; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are calm; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are void; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are purified; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are non-arising; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are unceasing; and similarly, when they establish, cognize, and become fixated on the notion that the eyes are non-entities; and similarly, when they establish, cognize, and become fixated on the notion that [the other sensory elements], up to and including mental phenomena, are non-entities—in all such cases, Śāradvatīputra, this craving for the sacred doctrine in the case of great bodhisattva beings indicates their immaturity. Śāradvatīputra, it is in this way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, owing to their lack of skill in means, [F.77.b] the same refrain should be extensively applied to all the sensory elements and [all the causal attributes] from the applications of mindfulness, up to and including the noble eightfold path, and likewise, to [all the fruitional attributes] from the ten powers of the tathāgatas, up to and including the eighteen distinct qualities of the buddhas—just as has been indicated here in the context of the psycho-physical aggregates. Śāradvatīputra, it is in that way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.
“Śāradvatīputra, you also asked what is the maturity of a great bodhisattva being. In this regard, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom should train as follows: They should not in any respect make assumptions on account of physical forms. They should not make assumptions on account of feelings, perceptions, formative predispositions, and consciousness. They should not make assumptions on account of the eyes, and similarly, they should not make assumptions on account of the ears, the nose, the tongue, the body, and the mental faculty. They should not make assumptions on account of sights, and similarly, they should not make assumptions on account of sounds, odors, tastes, tangibles, and mental phenomena. They should not make asumptions on account of the sensory element of the eyes. They should not make assumptions on account of the sensory element of sights. They should not make assumptions on account of the sensory element of visual consciousness. And in the same vein, they should not make assumptions on account of [all the other sensory elements], up to and including the sensory element of mental consciousness. They should not make assumptions on account of the transcendent perfection of generosity. Similarly, they should not make assumptions on account of 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. Similarly, they should not make assumptions on account of the meditative concentrations, the immeasurable aspirations, and the formless meditative absorptions. They should not make assumptions on account of the applications of mindfulness, and in the same vein, [F.78.a] they should not make assumptions on account of [all the other causal attributes], up to and including the noble eightfold path. Likewise, they should not make assumptions on account of the ten powers of the tathāgatas, and in the same vein, they should not make assumptions on account of [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom should not make assumptions even on account of the enlightened mind, the mind that is equal to the unequaled, the uncommon mind, the mind of vast extent. If you ask why, it is because the intrinsic nature of this mind is luminosity.”
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! What is the nature of luminosity—the intrinsic nature of mind?”
The Blessed One replied to Senior Śāradvatīputra as follows: “Śāradvatīputra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatīputra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”
Senior Śāradvatīputra then asked as follows: “Lord! Does this mind that is not the mind exist?”
The Blessed One replied, “Śāradvatīputra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]
He replied, “Venerable Lord! That is not the case!”
[The Lord Buddha] then said, “Śāradvatīputra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatīputra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! What is the nature of mind with which minds are endowed?”
He replied, “Śāradvatīputra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”
Senior Śāradvatīputra then asked the Blessed One, “Venerable Lord! Just as there are no changes and no conceptual notions regarding the actual mind, then are there no changes and no conceptual notions regarding actual physical forms, feelings, perceptions, formative predispositions, and consciousness? In the same vein, are there no changes and no conceptual notions regarding any [phenomena] at all, up to and including all formative predispositions? If that were the case, there would be no changes and no conceptual notions regarding all [attributes and attainments]. up to and including enlightenment.”
The Blessed One replied, “Śāradvatīputra, that is right! There are no changes and no conceptual notions regarding any mind. There are no changes and there are no conceptual notions regarding any [phenomena], up to and including all formative predispositions, and similarly regarding [all the attributes and attainments], up to and including enlightenment. Śāradvatīputra, this absence of change and absence of conceptual notions regarding all things is designated as the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the four applications of mindfulness which are correctly retained by skill in means. If you ask what these four are, [F.79.a] they may be described as follows:
(1) Great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body, without generating any apperceptions dependent on the physical body. Similarly, those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the outer body, continue to observe the physical body, without generating any apperceptions dependent on the physical body. Similarly, those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner and outer body combined, continue to observe the physical body, without generating any apperceptions dependent on the physical body.
(2) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to inner feelings, outer feelings, and combined inner and outer feelings, continue to observe feelings, without generating any apperceptions dependent on feelings.
(3) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner mind, the outer mind, and the combined inner and outer mind, continue to observe the mind, without generating any apperceptions dependent on the mind.
(4) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to inner phenomena, outer phenomena, and combined inner and outer phenomena, continue to observe phenomena, without generating any apperceptions dependent on phenomena. [B8]
“Śāradvatīputra, [F.79.b] if you ask how, with regard to the inner body, great bodhisattva beings continue to observe the physical body, when great bodhisattva beings are engaged in conduct, they are fully aware that they are engaged in conduct. When they are standing upright, they are fully aware that they are standing upright. When they are sitting, they are fully aware that they are sitting. When they are lying down, they are fully aware that they are lying down. In whatever ways the body changes its posture, they are fully aware of these. Śāradvatīputra, it is in such ways that great bodhisattva beings who are diligent, alert and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body.
“Moreover, Śāradvatīputra, great bodhisattva beings maintain alertness whether they are going out or returning back. They maintain alertness whether they are looking outwardly or looking introspectively. They maintain alertness whether they are bending or stretching their limbs; whether they are holding an outer patched robe, a waist cloth, or an alms bowl; and whether they are eating, drinking, chewing, tasting, waking up, resting, coming or going, [standing or] sitting, reclining or not reclining, and speaking or not speaking. They maintain alertness whether they are absorbed in meditation or arising from meditation. Śāradvatīputra, it is in this way that when great bodhisattva beings practice the transcendent perfection of wisdom with regard to the inner body, they continue to observe the physical body. Furthermore, they do so without apprehending anything.
“Moreover, Śāradvatīputra, they breathe in mindfully and breathe out mindfully. They are fully aware that when they inhale a long breath they are inhaling a long breath, and that when they exhale a long breath, they are exhaling a long breath. They are fully aware that when they inhale a short breath, they are inhaling a short breath, and that when they exhale a short breath, they are exhaling a short breath. Śāradvatīputra, this resembles, for example, a potter or the skilled apprentice of a potter who is fully aware that when he is turning the wheel in a long whirl, he is turning the wheel in a long whirl, [F.80.a] and who is fully aware that when he is turning the wheel in a short whirl, he is turning the wheel in a short whirl. Likewise, Śāradvatīputra, great bodhisattva beings breathe in mindfully and breathe out mindfully. When they are inhaling a long breath, they are fully aware that they are inhaling a long breath. When they are exhaling a long breath, they are fully aware that they are exhaling a long breath. When they are inhaling a short breath, they are fully aware that they are inhaling a short breath. When they are exhaling a short breath, they are fully aware that they are exhaling a short breath. Śāradvatīputra, it is in such ways that great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body.
“Moreover, Śāradvatīputra, great bodhisattva beings analyze this same physical body in terms of its material elements, considering that their bodies comprise the element of earth, the element of water, the element of fire, and the element of wind. Śāradvatīputra, just as a skilled butcher of bulls or the skilled apprentice of a butcher of bulls slays a bull with a sharp instrument, cuts it into four parts, and then examines the quartered carcass as he stands or sits, in the same way, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom also examine this same physical body in terms of its material elements, considering that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Śāradvatīputra, it is in this way that great bodhisattva beings who practice the transcendent perfection of wisdom with regard to the inner body, continue to observe the physical body. Furthermore, they do so without apprehending anything.
“Moreover, Śāradvatīputra, great bodhisattva beings consider that this same body, from the soles of the feet upwards and the crown of the head downwards, is full of manifold impurities. They discern that this body comprises the hairs of the head, the hairs of the body, nails, epidermal skin, [F.80.b] inner skin, flesh, ligaments, bones, marrow, kidneys, heart, spleen, lungs, liver, stomach, intestines, sigmoid colon, genitals, urinary bladder, excrement, tears, sweat, adipose tissue, saliva, nasal mucous, pus, serum, odors, urine, brain tissue, and cerebral secretions. Śāradvatīputra, this is just as when the grain bins of a householder farmer have been placed on either side of his doorway, filled with diverse grains—sesame, husked rice, beans, kidney beans, barley, wheat, lentils, unhusked rice, [other] grains [such as millet], and mustard—and an observant passer-by, on seeing them, would know that these are sesame, these are husked rice, these are beans, these are kidney beans, these are barley, these are wheat, these are lentils, these are unhusked rice, these are [other] grains [such as millet], and these are mustard. Śāradvatīputra, in the same way, great bodhisattva beings discern that this very body, from the soles of the feet upwards and from the hair and the head downwards, is full of manifold impurities. As such, this body comprises the hairs of the head, the hairs of the body, and in the same vein, [all the aforementioned things], up to and including the brain tissue and cerebral secretions. Śāradvatīputra, it is in this way that great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body. Furthermore, they should do so without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, [F.81.a] the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom also entails the four correct exertions. If you ask what these four are, Śāradvatīputra, they may be described as follows:
(1) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed.
(2) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced.
(3) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed.
(4) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, be unforgotten, flourish and be fully cultivated. Furthermore, they do so without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the four supports for miraculous ability. If you ask what these four are, Śāradvatīputra, they may be described as follows:
(1) Great bodhisattva beings imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the support for miraculous ability combining meditative stability of resolution with the formative force of exertion.
(2) Similarly, [imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of mind with the formative force of exertion.
(3) [Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of perseverance with the formative force of exertion.
(4) [Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of scrutiny with the formative force of exertion.
“These too should be cultivated without apprehending anything. Śāradvatīputra, [F.81.b] this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the five faculties. If you ask what these five are, Śāradvatīputra, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These too should be cultivated without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the five powers. If you ask what these five are, Śāradvatīputra, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These too should be cultivated without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the seven branches of enlightenment. If you ask what these seven are, Śāradvatīputra, they comprise (1) the branch of genuine enlightenment that is recollection, (2) the branch of genuine enlightenment that is doctrinal analysis, (3) the branch of genuine enlightenment that is perseverance, (4) the branch of genuine enlightenment that is delight, (5) the branch of genuine enlightenment that is mental and physical refinement, (6) the branch of genuine enlightenment that is meditative stability, and (7) the branch of genuine enlightenment that is equanimity.
“[Bodhisattvas who are] imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the branch of genuine enlightenment that is recollection. Similarly, [bodhisattvas who are] imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation should cultivate the branch of genuine enlightenment that is doctrinal analysis, and the [other] branches of genuine enlightenment, comprising perseverance, delight, mental and physical refinement, meditative stability, and equanimity. [F.82.a] All these too should be cultivated without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails [the observance of] the noble eightfold path. If you ask what these eight aspects are, Śāradvatīputra, they comprise (1) correct view, (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These too should be cultivated without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails absorption in the three gateways to liberation by engaging in the understanding that all things are without duality. It further entails absorption in the four meditative concentrations, experiencing all things non-conceptually, without relishing the bliss of meditative concentration. It entails the absorption in the four immeasurable aspirations through acceptance that phenomena are non-arising. It entails absorption in the four formless meditative absorptions by understanding that the three world systems are non-apprehensible.
“It entails absorption in the eight aspects of liberation, without mind, the mental faculty, and mental consciousness. It entails absorption in the nine serial steps of meditative equipoise by perceiving cyclic existence and nirvāṇa without duality. It entails absorption in the nine contemplations of impurity by engaging with all things as if they were a mirage. It entails absorption in the ten recollections, without the need for mindfulness and without the need for mentation. It entails absorption in the six aspects of perception by engaging with all things as if they were an illusion.
“Furthermore, it entails engagement in the ten kinds of knowledge by regarding all things, known and unknown, as the same. [F.82.b] It entails absorption in the three [modes of meditative stability], having realized that all things are naturally in equipoise. It entails the meditations on the three faculties [enabling knowledge of all that is unknown, acquiring the knowledge of all things, and endowed with the knowledge of all things] by means of knowledge that is free from [the limitations] of past, present, and future. It entails the meditations on the [eight] sense fields of mastery by engaging in the cognition of a single modality, without differentiation, and it entails absorption in the [ten] sense fields of total consummation through acceptance of the nature of profound phenomena. All these absorptions, too, are cultivated without apprehending anything. Śāradvatīputra, this is the maturity of a great bodhisattva being.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails those circumstances when bodhisattvas practice the transcendent perfection of wisdom [with regard to the eighteen aspects of emptiness]: In the emptiness of internal phenomena, the emptiness of external phenomena is not discerned. In the emptiness of external phenomena, the emptiness of internal phenomena is not discerned. In the emptiness of both external and internal phenomena, the emptiness of emptiness is not discerned. In the emptiness of emptiness, the emptiness of both external and internal phenomena is not discerned. In the emptiness of emptiness, the emptiness of great extent is not discerned. In the emptiness of great extent, the emptiness of ultimate reality is not discerned. In the emptiness of ultimate reality, the emptiness of conditioned phenomena is not discerned. In the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is not discerned. In the emptiness of unconditioned phenomena, the emptiness of the unlimited is not discerned. In the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is not discerned. In the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal is not discerned. In the emptiness of non-dispersal, the emptiness of inherent existence is not discerned. In the emptiness of inherent existence, the emptiness of all intrinsic defining characteristics is not discerned. In the emptiness of all intrinsic defining characteristics, the emptiness of all things is not discerned. In the emptiness of all things, the emptiness of non-apprehension is not discerned. In the emptiness of non-apprehension, the emptiness of non-entities is not discerned. In the emptiness of non-entities, the emptiness of essential nature is not discerned. In the emptiness of essential nature, the emptiness of the essential nature of non-entities is not discerned. In the emptiness of the essential nature of non-entities, the emptiness of essential nature is not discerned. Śāradvatīputra, [F.83.a] great bodhisattva beings who practice the transcendent perfection of wisdom accordingly will engage in the maturity of great bodhisattva beings.
“Moreover, Śāradvatīputra, the maturity of a great bodhisattva being also entails the completion of the ten powers of the tathāgatas by encouraging others to understand the teachings without relying on external conditions. These too should be cultivated without apprehending anything. It also entails the completion of the four assurances by elucidating [the teachings], without making assumptions with respect to oneself and others. These too should be cultivated without apprehending anything. It further entails the completion of the four unhindered discernments by knowing, without making assumptions, that the vehicles of the śrāvakas and pratyekabuddhas have been rejected. These too should be cultivated without apprehending anything. It also entails the completion of great loving kindness by [understanding that] sentient beings are not sentient beings. This too should be cultivated without apprehending anything. It also entails the completion of great compassion by [understanding that] the self is not a self. This too should be cultivated without apprehending anything. It further entails the completion of the eighteen distinct qualities of the buddhas through freedom from thoughts associated with the two modes of awareness. These too should be cultivated without apprehending anything.
“It also entails the completion of the understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience by engaging with emptiness in all its finest aspects.170 These too should be cultivated without apprehending anything. It entails the completion of the six transcendent perfections by discerning [respectively] that thoughts of miserliness, degenerate morality, agitation, indolence, and distraction, as well as thoughts of stupidity, are non-entities. These too should be cultivated without apprehending anything.
“It also entails the completion of the six extrasensory powers, having resolved that all things neither come nor go. These too should be cultivated without apprehending anything. [F.83.b] It entails the completion of the five eyes, having discerned that all things are empty, signless, aspirationless, neither arising nor ceasing, and are neither subject to non-conditioning nor non-origination. These too should be cultivated without apprehending anything. It entails the completion of the major and minor marks, having aspired to [the realization] that all things are non-abiding. These too should be cultivated without apprehending anything.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom proceed on the path to enlightenment, and how indeed do they enter into the maturity of the bodhisattvas? Can they not be overcome by anyone?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they do not make assumptions about the aggregate of physical forms. Similarly, they do not make assumptions about [the other aggregates], up to and including the aggregate of consciousness. They do not make assumptions about the sense field of the eyes, and similarly, they do not make assumptions about [the other sense fields], up to and including the sense field of the mental faculty. They do not make assumptions about the sense field of sights, and they do not make assumptions about [the other sense fields], starting from there and continuing up to the sense field of mental phenomena. Similarly, they do not make assumptions about the sensory element of the eyes, they do not make assumptions about the sensory element of sights, and they do not make assumptions about the sensory element of visual consciousness. And in the same vein, they do not make assumptions about the sensory element of the mental faculty, and they do not make assumptions about [the other sensory elements], up to and including the sensory element of mental phenomena.
“They do not make assumptions about the applications of mindfulness, and they do not make assumptions about [the other causal attributes], up to and including the noble eightfold path. They do not make assumptions about the transcendent perfection of generosity, and they do not make assumptions about the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, [F.84.a] they do not make assumptions about the ten powers of the tathāgatas, and likewise, they do not make assumptions about the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
“Similarly, they do not make assumptions about [their attainments], up to and including the fruit of having entered the stream, and they do not make assumptions about [their other attainments], up to and including arhatship. Similarly, they do not make assumptions about individual enlightenment, or about unsurpassed, genuinely perfect enlightenment. Śāradvatīputra! If great bodhisattva beings flourish accordingly through the transcendent perfection of wisdom, they will proceed on the path to enlightenment and they will also enter into the maturity of the bodhisattvas. They cannot be overcome by anyone!
“Moreover, Śāradvatīputra, if great bodhisattva beings who abide in the transcendent perfection of wisdom, and then perfect the pristine cognition of omniscience, are endowed with that cognition, they will never fall into the lower realms of existence, and they will never be belittled among human beings. They will never become impoverished, and if they do possess a corporeal form, they will not171 acquire a body that is censured by the worlds of humans, gods, and antigods.”
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! If great bodhisattva beings are endowed with the cognition whereby they would never regress into the lower realms of existence and never be censured by the worlds of gods, humans, and antigods, what is that cognition?”
The Blessed One replied, “Śāradvatīputra! If great bodhisattva beings are endowed with that cognition, in the world systems of the eastern direction, which are as numerous as the sands of the River Ganges, they will perceive tathāgatas, arhats, and genuinely perfect buddhas—as numerous as the sands of the River Ganges—and they will listen to the sacred teachings from them. [F.84.b] They will also perceive the community of the śrāvakas and the community of the bodhisattvas who are associated with those lord buddhas, and they will also perceive the arrays of the enlightened attributes of the buddhafields. If great bodhisattva beings are endowed with that cognition, they do not maintain notions regarding the buddhas, they do not maintain notions regarding the bodhisattvas, they do not maintain notions regarding the śrāvakas, they have no notions regarding the pratyekabuddhas, they have no notions regarding self, they have no notions regarding non-self, and they have no notions regarding the buddhafields.
“If great bodhisattva beings are endowed with that cognition, they do practice the transcendent perfection of generosity, but they do not apprehend that generosity, and then they also practice the transcendent perfection of wisdom, but they do not apprehend that transcendent perfection of wisdom. If they are endowed with such cognition, they practice the applications of mindfulness, without apprehending the applications of mindfulness. In the same vein, they practice the eighteen distinct qualities of the buddhas, without apprehending the distinct qualities of the buddhas. Śāradvatīputra! If great bodhisattva beings are endowed with that cognition, they bring all phenomena to perfection, and they are aware that they do not make assumptions about all these phenomena.
“So it is, Śāradvatīputra, that great bodhisattva beings who practice the transcendent perfection of wisdom, who wish to pursue the path to enlightenment, and who wish to enter into the maturity of the bodhisattvas should have no opportunities to indulge in physical, verbal, and mental actions that are tainted with the inadmissible transgressions.”
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! What are the physical actions that are tainted with the inadmissible transgressions, which great bodhisattva beings might have? What are the corresponding verbal actions, and what are the corresponding mental actions?”
The Blessed One then addressed Senior Śāradvatīputra as follows: [F.85.a] “Śāradvatīputra, when great bodhisattva beings think, ‘This is the body on the basis of which the self is to be apprehended as the body,’172 or similarly, ‘This is the speech [on the basis of which the self is to be apprehended as speech],’ or ‘This is the mind on the basis of which the self is to be apprehended as the mind,’ Śāradvatīputra, all that denotes physical actions, verbal actions, and mental actions that are tainted with the inadmissible transgressions. However, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom do not at all apprehend the physical body [and so forth]. Śāradvatīputra, if great bodhisattva beings who practice the transcendent perfection of wisdom were to apprehend the physical body [and so forth], and in doing so were to generate through their body, speech, or mind thoughts of miserliness, and if they were to generate thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity, then, Śāradvatīputra, one should know that they would not be great bodhisattva beings.
“Śāradvatīputra, if great bodhisattva beings practice the transcendent perfection of wisdom, they will purify the negativity of body, and if they also purify the negativity of speech, and purify the negativity of mind, it follows that those great bodhisattva beings who practice the transcendent perfection of wisdom will refine the path to enlightenment, and correctly enter into the maturity of the bodhisattvas.”
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! How do great bodhisattva beings purify the negativity of body? Similarly, how do they purify the negativity of speech and mind?”
The Blessed One replied, “Śāradvatīputra, whenever great bodhisattva beings [F.85.b] do not apprehend the physical body and do not apprehend speech and mind, then, Śāradvatīputra, these great bodhisattva beings continue to pursue the paths associated with the ten virtuous actions, from the time when they first begin to set their mind on enlightenment. They never develop the mindsets of the śrāvakas and pratyekabuddhas, but they do indeed develop great compassion at all times for the sake of all sentient beings.
“Accordingly, Śāradvatīputra, I say that great bodhisattva beings who practice the transcendent perfection of wisdom will purify the negativity of body. Similarly, I say that they will purify the negativity of speech and mind. Śāradvatīputra, so it is that great bodhisattva beings who practice the transcendent perfection of wisdom refine the path to enlightenment, and also enter into the maturity of the bodhisattvas.”
Chapter 9
Teaching
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! In what circumstances do great bodhisattva beings enter into the maturity of the bodhisattvas, and what is this vehicle of the bodhisattvas wherein emancipation is not attained through limited vehicles?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, whenever great bodhisattva beings practice the transcendent perfection of generosity, they do not practice their generosity for the sake of a limited number of sentient beings. When they practice the transcendent perfection of ethical discipline, they do not maintain their ethical discipline for the sake of a limited number of sentient beings. It is the same when they practice the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration; and when they practice the transcendent perfection of wisdom, they do not cultivate wisdom for the sake of a limited number of sentient beings. Rather, when they practice the transcendent perfection of generosity, they practice their generosity for the sake of all sentient beings, [F.86.a] and so on in the same vein. When they practice the transcendent perfection of wisdom, they cultivate wisdom for the sake of all sentient beings.174
“Great bodhisattva beings do not don the great armor for the sake of a limited number of sentient beings, thinking, ‘So many sentient beings will I lead to final nirvāṇa in the expanse of non-residual nirvāṇa, and so many sentient beings will I not lead to final nirvāṇa; so many sentient beings will I establish in enlightenment, and so many sentient beings will I not establish [in enlightenment].’ Rather, they don the great armor for the sake of all sentient beings, thinking, ‘I myself should complete the transcendent perfection of generosity. I should also connect all sentient beings with the transcendent perfection of generosity. In the same vein, I myself should complete the transcendent perfection of ethical discipline, and the same goes for the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. I myself should complete the transcendent perfection of wisdom, and I should also connect all sentient beings with the transcendent perfection of wisdom.’ Śāradvatīputra, it is to that extent that great bodhisattva beings are said to don the great armor.
“Moreover, Śāradvatīputra, with regard to great bodhisattva beings who practice the transcendent perfection of wisdom, all the acts of generosity that they make are offered with an omniscient mind, and, making common cause with all sentient beings,175 they dedicate these [acts] for the sake of unsurpassed, genuinely perfect enlightenment, without apprehending anything. This, Śāradvatīputra, is the armor of the transcendent perfection of generosity, possessed by great bodhisattva beings who practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings offer their generosity, they do so with an omniscient mind, and dedicate this for the sake of all sentient beings in common, without being fascinated by the levels of the śrāvakas and pratyekabuddhas. This, Śāradvatīputra, is called the armor of the transcendent perfection of ethical discipline, offered by great bodhisattva beings who practice the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, [F.86.b] when great bodhisattva beings practice their generosity, they do so attentive to the omniscient mind, and for the sake of all sentient beings in common, they exhibit endurance, satisfaction, and confidence176 with respect to [all] phenomena. These [attributes] are called the armor of the transcendent perfection of tolerance. Similarly, the indefatigability, relentlessness, and tenacity with which they persevere while practicing their generosity and so forth, are called the armor of the transcendent perfection of perseverance. Likewise, the one-pointedness of their minds in omniscience when they practice their generosity, attentive to all sentient beings, without permitting the mindsets of the śrāvakas and pratyekabuddhas to arise, is the armor of the transcendent perfection of meditative concentration. Moreover, Śāradvatīputra, when great bodhisattva beings practice generosity, focusing on the notion that senses are illusory, and grant their gifts without apprehending the giver, the gift, and the recipient, this is the armor of the transcendent perfection of wisdom offered by great bodhisattva beings who practice the transcendent perfection of wisdom.
“Śāradvatīputra, whenever great bodhisattva beings with an omniscient mind neither conceptualize these six transcendent perfections nor apprehend them, these great bodhisattva beings are said to don the great armor. [F.87.a]
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of ethical discipline, they grant their generosity with a mind endowed with omniscience, and dedicate this for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings. This is the transcendent perfection of generosity of great bodhisattva beings who practice the transcendent perfection of ethical discipline.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of ethical discipline, they do not hanker for the levels of the śrāvakas and pratyekabuddhas, and much less still for the levels of ordinary people. This is the transcendent perfection of ethical discipline possessed by great bodhisattva beings.
“Moreover, Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline exhibit endurance, satisfaction, and confidence with respect to [all] phenomena, this is the transcendent perfection of tolerance, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.
“Moreover, Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline exhibit indefatigability, relentlessness, and tenacity with respect to [all] phenomena, this is the transcendent perfection of perseverance, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.
“Moreover, Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of ethical discipline are not separated from thoughts preceded by great compassion, owing to their attentiveness endowed with omniscience, and do not permit the mindsets of the śrāvakas and pratyekabuddhas to arise, [F.87.b] less still the mindsets of ordinary people, this is the transcendent perfection of meditative concentration, possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline.
“Moreover, Śāradvatīputra, whenever great bodhisattva beings who practice the transcendent perfection of ethical discipline focus on the notion that all phenomena are illusory, and when, owing to the emptiness of inherent existence, they neither make assumptions about nor apprehend ethical discipline, this is the transcendent perfection of wisdom possessed by great bodhisattva beings who practice the transcendent perfection of ethical discipline. Śāradvatīputra, so it is that when great bodhisattva beings practice the transcendent perfection of ethical discipline they are said to don the great armor that is retained by means of all six transcendent perfections.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of tolerance, they practice their generosity with a mind endowed with omniscience and dedicate this for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and so on in the same vein as before.177
“Also, the same goes for the transcendent perfection of perseverance, just as has been indicated in the context of the transcendent perfection of generosity.
“Moreover, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of meditative concentration they become absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, but they will not be reborn and they will not be captivated on account of these [absorptions]. This is the transcendent perfection of wisdom possessed by great bodhisattva beings, skillful in practicing the transcendent perfection of meditative concentration.
“Moreover, Śāradvatīputra, [F.88.a] when great bodhisattva beings practice the transcendent perfection of meditative concentration they become absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and then, through their vision of freedom and their vision of emptiness, signlessness, and aspirationlessness, they may indeed enter into the levels of the śrāvakas or pratyekabuddhas, whereupon all śrāvakas and pratyekabuddhas will be overwhelmed. This, Śāradvatīputra, is the transcendent perfection of wisdom possessed by great bodhisattva beings, skillful in practicing the transcendent perfection of meditative concentration. Śāradvatīputra, it is in this way that great bodhisattva beings are said to don the great armor.
“Śāradvatīputra, when great bodhisattva beings don the great armor in these ways, then, throughout the world systems, from the eastern direction up to the intermediate directions, numerous as the sands of the River Ganges, all the lord buddhas who reside therein will purposefully declare and incant in their eulogies, ‘This great bodhisattva being, in such and such a world system, has donned the great armor, is bringing sentient beings to maturity, is refining the buddhafields, and is even conjuring emanational forms through miraculous abilities!’”
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! By means of what is it said that great bodhisattva beings who have entered upon the Great Vehicle, ride upon the Great Vehicle?”178
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, [F.88.b] when great bodhisattva beings practice the six transcendent perfections, they achieve and then maintain the first meditative concentration, where there is freedom from the passions [of the senses], and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from freedom. They then achieve and maintain the second meditative concentration, where there is an intense inner clarity, free from both ideation and scrutiny—the absence of ideation and scrutiny being due to one-pointed mental focus, while the joy and bliss that arise from meditative stability are present. They then achieve and maintain the third meditative concentration, where bliss remains but joy is absent due to the absence of attachment to joy—this is what sublime beings describe as ‘equanimous, mindful, and pure’. And they then achieve and maintain the fourth meditative concentration where even that sense of bliss is abandoned, and neither suffering nor bliss is present because blissful and unhappy states of mind have both previously subsided, while equanimity and mindfulness are utterly pure.
“Similarly, they achieve and maintain the mind that is endowed with loving kindness, its volition permeating a single direction of space because it is vast, extensive, non-dual, immeasurable, free from enmity, free from harm, without rivalry, perfected, and well-cultivated. Likewise, they then achieve and maintain the mind endowed with loving kindness, the volition of which permeates a second [direction of space], and similarly, a third, a fourth, the nadir, the zenith, the horizon, and the entire universe.
“In the same way, they then achieve and maintain the mind that is endowed with compassion, empathetic joy, and equanimity, its volition permeating the entire universe. These combined [practices] of the four immeasurable aspirations and the [four] meditative concentrations [F.89.a] form the supremely excellent Great Vehicle of great bodhisattva beings.
“When great bodhisattva beings are absorbed in these meditative concentrations, conjoined with the aspects of the immeasurable aspirations, replete with the [appropriate] signs and indications [of successful practice], and then arise [from these meditative states], making common cause with all sentient beings, they act so as to perfect omniscience. This indeed, Śāradvatīputra, is the Great Vehicle of great bodhisattva beings.
“When great bodhisattva beings, their minds endowed with omniscience and preceded by great compassion, correctly describe and communicate these meditative concentrations, immeasurable aspirations, and formless absorptions to others, so that they might abandon afflicted mental states—expounding, analyzing, and elucidating them, and demonstrating the drawbacks of their experiences, as well as genuine emancipation—this is the transcendent perfection of generosity possessed by great bodhisattva beings.
“When those who have cultivated a mind endowed with omniscience hone and cultivate the first meditative concentration and [the others], up to and including the fourth meditative concentration, and abide in these meditative concentrations without permitting the cultivation of other mindsets, that is to say, those of the śrāvakas and pratyekabuddhas—this, Śāradvatīputra, is the unblemished transcendent perfection of ethical discipline possessed by great bodhisattva beings.
“Also, when any great bodhisattva beings, without being separated from the attention associated with omniscience, think, ‘I should teach the sacred doctrine to all sentient beings in order that they might abandon all afflicted mental states,’ [F.89.b] and then exhibit endurance, satisfaction, investigation, and contemplation with respect to those attentions, this, Śāradvatīputra, is the transcendent perfection of tolerance possessed by great bodhisattva beings.
“Also, when any great bodhisattva beings, through their attention endowed with omniscience, constantly dedicate all the roots of their virtuous actions for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and then exhibit indefatigability and relentlessness, this, Śāradvatīputra, is the transcendent perfection of perseverance possessed by great bodhisattva beings.
“Also, when any great bodhisattva beings, through their attention endowed with omniscience, become absorbed in the meditative concentrations, meditative stabilities, [formless] absorptions, and the [gateways to] liberation, and then arise [from those meditative states] without descending to the levels of the śrāvakas and pratyekabuddhas, this is the transcendent perfection of meditative concentration possessed by great bodhisattva beings.
“Also, when any great bodhisattva beings, through their attention endowed with omniscience, are absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, they definitively discern that all the aspects of their meditative concentrations are facets of impermanence, modes of suffering, and aspects of emptiness, signlessness, and aspirationlessness, yet they enter neither into the maturity of the śrāvakas nor into the maturity of the pratyekabuddhas, because these [insights] are retained by great compassion. This, Śāradvatīputra, is the transcendent perfection of wisdom possessed by great bodhisattva beings.
“These indeed, Śāradvatīputra, represent the Great Vehicle of great bodhisattva beings.
“Moreover, Śāradvatīputra, the same also applies when great bodhisattva beings definitively cultivate in all respects the four applications of mindfulness, [F.90.a] and likewise [all the other causal attributes], up to and including the noble eightfold path, and when they cultivate in all respects the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of aspirationlessness, and when they cultivate in all respects [all the other fruitional attributes], from the ten powers of the tathāgatas up to and including the eighteen distinct qualities of the buddhas. This, Śāradvatīputra, is the Great Vehicle of great bodhisattva beings.
“Moreover, Śāradvatīputra, when great bodhisattva beings are absorbed in loving kindness, they focus on the nature of mind that benefits sentient beings, thinking, ‘I should save all sentient beings!’ Also, when they are absorbed in compassion, they focus on the nature of mind that directs compassion and love to all those beings, and when they are absorbed in empathetic joy, they also focus on all sentient beings, thinking, ‘I should liberate all sentient beings!’ Also, when they are absorbed in equanimity, they focus on those beings, meditating, ‘May all sentient beings achieve the cessation of contaminants!’ This, Śāradvatīputra, is the transcendent perfection of generosity, possessed by great bodhisattva beings who practice the four immeasurable aspirations.
“Also, when any great bodhisattva beings become absorbed in the aspects of those meditative concentrations, immeasurable aspirations, and formless absorptions, replete with the [appropriate] signs and indications [of success in practice], and then arise [from those meditative states], without dedicating their merit to the level of the śrāvakas or the level of the pratyekabuddhas, and instead only dedicating it to omniscience, this is the transcendent perfection of ethical discipline, possessed by great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.
“When great bodhisattva beings, through their attention endowed with omniscience, abide in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, [F.90.b] without confusing them, and do not desire those two levels—the level of the śrāvakas or the level of the pratyekabuddhas—but accept and desire only omniscience, this is the transcendent perfection of tolerance, possessed by great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.
“Also, when any great bodhisattva beings, through their attention endowed with omniscience, maintain their indefatigability and relentlessness in order to abandon non-virtuous actions and adopt virtuous actions, this is the transcendent perfection of perseverance, possessed by great bodhisattva beings who abide in the meditative concentrations, the immeasurable aspirations and the formless absorptions.
“Also, when any great bodhisattva beings become absorbed in those meditative concentrations, immeasurable aspirations, and formless absorptions, and then arise [from those meditative states], but are not captivated by those meditative concentrations, immeasurable aspirations, and formless absorptions, and are not subject to rebirth on account of them, this is the transcendent perfection of meditative concentration, originating from the skillful means of great bodhisattva beings who abide in the meditative concentrations, the immeasurable aspirations, and the formless absorptions.
“Also, when any great bodhisattva beings, through their attention endowed with omniscience, are absorbed in the meditative stabilities of the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and then arise [from those states], but definitively discern that all of those are facets of impermanence, modes of suffering, aspects of selflessness, and aspects of emptiness, signlessness, and aspirationlessness, without entering either into the maturity of the śrāvakas [F.91.a] or into the maturity of the pratyekabuddhas, this, Śāradvatīputra, is the transcendent perfection of wisdom, originating from the skillful means of great bodhisattva beings who practice the meditative concentrations, the immeasurable aspirations, and the formless absorptions.
“Śāradvatīputra, these six transcendent perfections of great bodhisattva beings are the Great Vehicle that is retained by skillful means originating from the meditative concentrations, the immeasurable aspirations and the formless absorptions.
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings understands the emptiness of internal phenomena without apprehending anything. Likewise, in the same vein, it also understands [all the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, without apprehending anything.
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings does not cause one to know that ‘all things are distraction’ or ‘this is meditative equipoise.’ Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings does not cause one to know that ‘this is permanent’ or ‘this is impermanent.’ Similarly, in the same vein, it does not cause one to know that ‘this is imbued with happiness,’ ‘this is imbued with suffering,’ this is a self,’ or ‘this is not a self,’ and it does so without apprehending anything. [V32] [F.92.b] [B9]
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings does not cause one to know past time. It does not cause one to know future time and present time—nor does it not cause one to know the three times,179 but it does so without apprehending anything.
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings does not cause one to know the world system of desire. It does not cause one to know the world system of form and the world system of formlessness—nor does it not cause one to know the three world systems, but it does so without apprehending anything.180
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings does not cause one to know mundane phenomena. It does not cause one to know181 supramundane, conditioned, [F.93.a] unconditioned, contaminated, and uncontaminated phenomena—nor does it not cause one to know mundane phenomena, and nor does it not cause one to know supramundane, conditioned, unconditioned, contaminated, and uncontaminated phenomena, but it does so without apprehending anything.”
“Śāradvatīputra, that on which great bodhisattva beings abide is the [Great] Vehicle that enters into the maturity of the bodhisattvas. This is not the emancipation associated with limited vehicles, that is to say, with the vehicle of the śrāvakas or the vehicle of the pratyekabuddhas. If you ask why, it is because the Great Vehicle and the great armor are not distinct from one another. The great armor itself is the Great Vehicle, and the Great Vehicle itself is the great armor. It is the Great Vehicle and the great armor that constitute the maturity of the bodhisattvas.”
Then, Senior Śāradvatīputra asked the Blessed One as follows: “Venerable Lord! To what extent is it said of great bodhisattva beings that they abide in the Great Vehicle?”
The Blessed One then addressed Senior Śāradvatīputra as follows: “Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of generosity, [F.93.b] they abide in the transcendent perfection of wisdom, and because they act without apprehending anything, they do not apprehend gifts, they do not apprehend their transcendent perfection of generosity, nor do they apprehend recipients. Similarly, when they practice 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, they abide in the transcendent perfection of wisdom [and so forth], and because they act without apprehending anything, they do not apprehend virtuous phenomena, nor do they apprehend non-virtuous, determinate, indeterminate, mundane, supramundane, conditioned, unconditioned, contaminated, or uncontaminated phenomena. They do not apprehend the transcendent perfection of wisdom, the cultivation of the transcendent perfection of wisdom, or the cultivators of the transcendent perfection of wisdom. Śāradvatīputra, it is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.
“Moreover, Śāradvatīputra, great bodhisattva beings, their unconfused minds endowed with omniscience, should cultivate the four applications of mindfulness in order to terminate this cultivation, and they do so without apprehending anything. Similarly, they should cultivate 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 ten powers of the tathāgatas, and so on, up to and including the eighteen distinct qualities of the buddhas, all in order to put an end to cultivation, and they do so without apprehending anything. Śāradvatīputra, great bodhisattva beings who undertake cultivation accordingly are said to abide in the Great Vehicle.
“Moreover, Śāradvatīputra, [F.94.a] owing to the non-apprehension of sentient beings, great bodhisattva beings understand that a so-called ‘bodhisattva’ is a mere name or conventional term. Similarly, it follows that so-called ‘physical forms’ are nothing but a mere designation, and the same goes for feelings, perceptions, and formative predispositions because they too are non-apprehensible. Also, since consciousness is non-apprehensible, it follows that so-called ‘consciousness’ is nothing but a mere name or conventional term.
“Since the eyes are non-apprehensible, it follows that so-called ‘eyes’ are nothing but a mere name or conventional term. Similarly, since [the other sense organs], up to and including the mental faculty, are non-apprehensible, it follows that so-called ‘ears, nose, tongue, body and mental faculty’ are nothing but mere names or conventional terms. Similarly, since sights are non-apprehensible, it follows that so-called ‘sights’ are nothing but a mere name or conventional term. Similarly, since sounds, odors, tastes, tangibles, and mental phenomena are non-apprehensible, it follows that so-called ‘sounds, odors, tastes, tangibles, and mental phenomena’ are nothing but mere names or conventional terms.
“Since the applications of mindfulness are non-apprehensible, it follows that the so-called ‘four applications of mindfulness’ are nothing but mere names or conventional terms, and the same goes for [all other causal attributes], up to and including the [noble eightfold] path. Since they are all non-apprehensible, it follows that the same goes for the so-called ‘[four] correct exertions, [four] supports for miraculous ability, five faculties, five powers, seven branches of enlightenment, and the noble eightfold path.’
“In the same way, since the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are non-apprehensible, they are nothing but mere names or conventional terms. Likewise, the so-called ‘ten powers of the tathāgatas’ are nothing but mere names or conventional terms, and the same goes for [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since these are all non-apprehensible, it follows that all [fruitional attributes], up to and including the so-called ‘[eighteen] distinct qualities of the buddhas,’ are nothing but mere names or conventional terms. [F.94.b]
“Since [unconditioned phenomena], up to an including the finality of existence, are non-apprehensible, it follows that the so-called ‘real nature, expanse of reality, maturity, and finality of existence’ are all nothing but mere names or conventional terms. Since enlightenment is non-apprehensible, it follows that this so-called ‘enlightenment’ is nothing but a mere name or conventional term; and in the same way, since a ‘genuinely perfect buddha’ is non-apprehensible, it is nothing but a mere name or conventional term. Śāradvatīputra, it is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.
“Moreover, Śāradvatīputra, great bodhisattva beings, from the time when they first begin to set their mind on enlightenment, perfect the five extrasensory powers which are without degeneration, and they bring sentient beings to maturity. They also refine the buddhafields, they pass from one buddhafield to another buddha field, they honor, venerate, respect, and make offerings to the lord buddhas, and they repeatedly listen to the sacred doctrines of this most supreme vehicle of the bodhisattvas, in the presence of those lord buddhas. Mounted on this vehicle, they proceed to the buddhafields in order to benefit sentient beings and in order to behold the buddhas, but, in addition, they are without the notion of a buddhafield, they are without the notion of sentient beings, and they are even without the notion of a buddha. Indeed, abiding on the level of non-duality, they acquire as many corporeal forms as will facilitate their appropriate acts for the welfare of sentient beings. Until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment, they will never be separated from this [Great] Vehicle.
“Having obtained omniscience, [F.95.a] they continue to turn the wheel of the sacred doctrine, which cannot be turned by virtuous ascetics, brāhmin priests, gods, demonic forces, Brahmā deities, or anyone else. Whichever lord buddhas are alive and reside in the world systems of the eastern direction, numerous as the sands of the River Ganges, and whichever buddhas are alive and reside similarly in the world systems of the other directions, up to and including the intermediate directions, numerous as the sands of the River Ganges, they will all offer praise and chant their eulogies, saying, ‘Such and such a great bodhisattva being, in such and such a world system, has ridden the Great Vehicle, and subsequently obtained the understanding of all the aspects of omniscience. Having obtained the understanding of all the aspects of omniscience, that one turns in the world the wheel of the sacred doctrine, which cannot be turned by virtuous ascetics, brāhmin priests, or anyone else!’ Śāradvatīputra! It is to that extent that great bodhisattva beings are said to abide in the Great Vehicle.
“Moreover, Śāradvatīputra, the Great Vehicle of great bodhisattva beings entails the six transcendent perfections. If you ask what these six are, they comprise 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. These are the six transcendent perfections.
“If, among them, you ask what is the transcendent perfection of generosity—Śāradvatīputra, when great bodhisattva beings who have cultivated the mind endowed with omniscience give inner or outer objects to those who desire them, and having done so, then dedicate the merit of these gifts for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, that, Śāradvatīputra, is the transcendent perfection of generosity, possessed by great bodhisattva beings.
“Then, if you ask what is the transcendent perfection of ethical discipline—Śāradvatīputra, when great bodhisattva beings [F.95.b] who have cultivated the mind endowed with omniscience adopt and practice correctly the path of the ten virtuous actions and then also correctly introduce, secure, and establish others on the path of virtuous actions, and do so without apprehending anything, this, Śāradvatīputra, is the unblemished transcendent perfection of ethical discipline, possessed by great bodhisattva beings.”
“If you ask what is the transcendent perfection of tolerance—Śāradvatīputra, when great bodhisattva beings [who have cultivated the mind endowed with omniscience] themselves possess the excellent endowment of tolerance, and then also correctly introduce, secure, and establish others in tolerance, and they do so without apprehending anything, this, Śāradvatīputra, is the transcendent perfection of tolerance, possessed by great bodhisattva beings.
“If you ask what is the transcendent perfection of perseverance—Śāradvatīputra, when great bodhisattva beings who have cultivated the mind endowed with omniscience are indefatigable with respect to the six transcendent perfections, and also correctly introduce, secure, and establish sentient beings in the six transcendent perfections, and do so without apprehending anything, this, Śāradvatīputra, is the transcendent perfection of perseverance, possessed by great bodhisattva beings.
“If you ask what is the transcendent perfection of meditative concentration—Śāradvatīputra, when great bodhisattva beings who have cultivated the mind endowed with omniscience are themselves skillfully absorbed in the meditative concentrations, the immeasurable aspirations, and the formless absorptions, and on that account are no longer subject to rebirth, while they also correctly introduce, secure, and establish others in these meditative concentrations, immeasurable aspirations, and formless absorptions, doing so without apprehending anything, this, Śāradvatīputra, is the transcendent perfection of meditative concentration, possessed by great bodhisattva beings. [F.96.a]
“If you ask what is the transcendent perfection of wisdom—Śāradvatīputra, when great bodhisattva beings who have cultivated the mind endowed with omniscience definitively discern the nature of all things, and are without fixation on all things, without apprehending anything, and having become unfixated on all things, then also correctly introduce, secure, and establish others in that definitive discernment of the nature of all things, and they do so without apprehending anything, this, Śāradvatīputra, is the transcendent perfection of wisdom, possessed by great bodhisattva beings. Śāradvatīputra! This is the Great Vehicle of great bodhisattva beings.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord! Is the transcendent perfection of generosity mundane, or is it supramundane? Is this also the case with respect to the other transcendent perfections, up to and including the transcendent perfection of wisdom? Venerable Lord! If the transcendent perfection of generosity were mundane, and that were also the case with respect to the other transcendent perfections, up to and including the transcendent perfection of wisdom, then, Venerable Lord, in what way could one perfect the transcendent perfection of mundane generosity, and likewise, the other transcendent perfections, up to and including the transcendent perfection of wisdom? What would be the point? Mundane things are conditioned, and since anything that is conditioned is impermanent, how could something that is impermanent be perfected as a transcendent perfection? Also, how could the transcendent perfection of generosity be supramundane? If [the transcendent perfections], up to and including the transcendent perfection of wisdom, were so, they would not be created. How could something that is not created be perfected?”182
The Blessed One then addressed Senior Śāradvatīputra as follows: [F.96.b] “Śāradvatīputra, the transcendent perfection of generosity is both mundane and supramundane. 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 also are both mundane and supramundane.”
Śāradvatīputra then asked, “What is the mundane transcendent perfection of generosity? What is the supramundane transcendent perfection of generosity?”
“Śāradvatīputra, those great bodhisattva beings who have become liberal donors bequeath food to virtuous ascetics, brāhmins, the destitute, wandering mendicants, forest-dwelling anchorites, and to beggars who are in need of food. They offer drink to those in need of drink, and in the same vein, they donate clothing, incense, garlands, unguents, bedding, mats, and homes to those who are in need of them. They donate lodgings to those who are in need of lodgings, they offer medicines to those in need of medicine, they offer provisions to those in need of provisions; and similarly, they offer appropriate human resources to beggars, and likewise, they offer their sons, they offer their daughters, they offer their wives and courtesans; and similarly, they offer their heads, eyes, ears, nose, marrow, hands, limbs, and appendages. In doing so, they practice liberality while adhering to the ownership of property, thinking, ‘I am giving. They are receiving. O! I am without miserliness. I am a donor. I give alms. O! I give everything. I respect the lord buddhas. [F.97.a] I practice the transcendent perfection of generosity. I, having given this gift, dedicate it for the sake of unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, and without apprehending anything! Through this, my gift, may all sentient beings attain happiness in this lifetime! May they attain final nirvāṇa in the expanse of reality that is beyond sorrow, and where there is no residue of the psycho-physical aggregates!’ However, in giving their gifts they are tied by three fetters. What, you may ask, are the three? They comprise the notion of self, the notion of others, and the notion of the act of giving. This act of giving gifts, when tied by these three fetters, Śāradvatīputra, is called the transcendent perfection of mundane generosity. If you ask why it is called the transcendent perfection of mundane generosity, it is because those who practice in such mundane ways do not move beyond and transcend the mundane. For that reason, it is designated as ‘mundane.’
“What, you may ask, is the supramundane transcendent perfection of generosity? It is the purity of the three spheres [of subject, object, and their interaction]. In this context, the mind that is preceded by the great compassion of great bodhisattva beings does not apprehend the dispensing of gifts. It does not apprehend the giver, nor does it apprehend the recipient. This absence of giving and the absence of rejoicing in the ripening impact of giving, Śāradvatīputra, is called the purity of the three spheres [of subject, object, and their interaction].
“Moreover, Śāradvatīputra, great bodhisattva beings offer gifts to all sentient beings, and even after making their gifts, they practice liberality toward those same beings, but they do not apprehend those sentient beings. They do not consider the recipient. They do not even rejoice in the ripening impact of their giving. Although they also dedicate their gifts for the sake of unsurpassed, genuinely perfect enlightenment, they do not consider even the slightest indication [of anything]. This, Śāradvatīputra, is called the transcendent perfection of supramundane generosity. [F.97.b] If you ask why it is called the transcendent perfection of supramundane generosity, it is because it goes beyond the mundane, it is superior to the mundane, and transcends the mundane. [For that reason], it is called the transcendent perfection of supramundane generosity.
“In the same vein, the abiding mode of the transcendent perfection of ethical discipline is mundane, and its non-abiding mode is supramundane. What has already been said for the transcendent perfection of generosity should be fully applied here, and also for the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration. The abiding mode of the transcendent perfection of wisdom is mundane, and its non-abiding mode is supramundane.
“Śāradvatīputra, just as great bodhisattva beings perfect the mundane and supramundane transcendent perfection of generosity, so it is that they perfect the other transcendent perfections, up to and including the transcendent perfection of wisdom. This indeed, Śāradvatīputra, is the Great Vehicle of great bodhisattva beings, their great armor, and the maturity of the bodhisattvas.”
Chapter 10
Extrasensory Powers
Then, Senior Subhūti asked the Blessed One, “Venerable Lord! When it is said that they should don the great armor, what is the extent of the great armor that they should don?”
The Blessed One then addressed Senior Subhūti as follows: “Subhūti, great bodhisattva beings should don the armor of the transcendent perfection of generosity, and similarly, they should don the armor of the other transcendent perfections, up to and including the transcendent perfection of wisdom. They should don the armor of the applications of mindfulness, and don the armor of [the other causal attributes], up to and including the noble eightfold path. They should don the armor of the emptiness of internal phenomena, and don the armor of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, they should don the armor of the ten powers of the tathāgatas, [F.98.a] and they should don the armor of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should don the armor of [the attainments], up to and including omniscience. They should don the armor of the buddha body. Then they will illuminate the world system of the great trichiliocosm.
“In the same manner, they illuminate the world systems of the eastern direction, numerous as the sands of the River Ganges. Similarly, they illuminate the world systems of the other directions, up to and including the intermediate directions, numerous as the sands of the River Ganges. Having permeated [all directions with light], they cause the world systems of the great trichiliocosm to shake, to shake more intensely, and to shake with utmost intensity, and in six ways.184 In the same manner, they cause the chiliocosm, extending from the eastern direction up to and including the intermediate directions, numerous as the sands of the River Ganges, to shake, to shake more intensely, and to shake with utmost intensity, and in six ways. It is by means of this illumination that great bodhisattva beings don the armor of the transcendent perfection of generosity, and of the [other attributes], up to and including the buddha body.
“They emanate the world systems of the great trichiliocosm as a natural expanse of beryl, and having done so, they emanate the array of a universal monarch, and having emanated the array of a universal monarch, they give food to all those in need of nourishment, and similarly, they give drink, clothing, garlands, incense, unguents, homes, lodgings, lamps, and so on, up to and including medicines. In the same vein, they dispense other benefits to sentient beings, including appropriate human resources, and having made such gifts, they then teach sentient beings the sacred doctrine that is endowed with the six transcendent perfections. Those sentient beings, too, on hearing sacred doctrine, will never commit transgressions, and will never be separated from the six transcendent perfections until they have attained manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. [F.98.b] Subhūti, it is to that extent that great bodhisattva beings are said to don the great armor.
“Subhūti, if, for example, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to offer food to those in need of nourishment, and dispense [all those other aforementioned] gifts, up to and including the appropriate human resources, do you think, Subhūti, that this illusionist or this apprentice of an illusionist would have dispensed any gift to any sentient being?”
“No, Venerable Lord!” he responded.
The Blessed One then said, “Subhūti, in the same manner, great bodhisattva beings, having emanated the array of a universal monarch, proceed to offer food to those in need of nourishment, and in the same vein, they grant [the other aforementioned] gifts up to and including the appropriate human resources, but they have not actually dispensed any gifts to any sentient being. If you ask why, it is because, commencing from the reality of illusion, such is the reality of all things.185
“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of ethical discipline, they will be reborn in the family of a universal monarch, since they are able to take birth at will. Dwelling as mighty lords in the family of a universal monarch, they will establish sentient beings, many hundreds of billion trillions in number, on the path of the ten virtuous actions. Likewise, they will establish them in the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions. The same goes for the four applications of mindfulness, and so on, up to and including the noble eightfold path, and the three gateways to liberation. They will also establish them in the [fruitional attributes], from the ten powers of the tathāgatas up to and including the eighteen distinct qualities of the buddhas. Those sentient beings, too, will never be separated from the teachings of the sacred doctrine until they have attained manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. [F.99.a]
“Subhūti, if, for example, an illusionist or the apprentice of an illusionist had conjured up a large gathering of people and established them on the path of the ten virtuous actions, and so on, until he had established them in the eighteen distinct qualities of the buddhas, do you think, Subhūti, that this illusionist or this apprentice of an illusionist would have established any sentient beings on the path of the ten virtuous actions, and in the same vein, do you think he would have established anyone in [those other attributes], up to and including the eighteen distinct qualities of the buddhas?”
“No, Venerable Lord!”
The Blessed One then said, “Subhūti, in the same manner, great bodhisattva beings establish sentient beings, many hundreds of billion trillions in number, on the path of the ten virtuous actions, and in the same vein, establish them [in the other attributes], up to and including the eighteen distinct qualities of the buddhas, but they have not actually established any sentient beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all things. Subhūti, so it is that great bodhisattva beings are said to don the great armor.
“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of tolerance, they will establish sentient beings, many hundreds of billion trillions in number, in tolerance. Subhūti, if one were to ask in what way great bodhisattva beings, abiding in the transcendent perfection of tolerance, establish sentient beings, one hundred billion trillions in number, in tolerance, in this regard, Subhūti, from the time when they first begin to set their mind on enlightenment, great bodhisattva beings don their armor, while thinking, ‘If all sentient beings were to approach me, and even strike me with sticks, weapons, or clods of earth, I would not generate any thoughts of anger toward any sentient beings, [F.99.b] and I would indeed establish all sentient beings in such patient endurance.’ Having donned their armor, even if they were afflicted on being struck by the clods of earth, sticks, or weapons hurled by enemies and assailants, they would never generate a thought of anger toward any sentient beings, but instead they would establish sentient beings, one hundred billion trillions in number, in such patient endurance.
“Subhūti, if, for example, an illusionist or the apprentice of an illusionist had conjured up a large gathering of people, and established them in the transcendent perfection of tolerance, do you think, Subhūti, that this illusionist or this apprentice of an illusionist would have established any sentient beings in tolerance?”
“No, Venerable Lord!”
The Blessed One then said, “Subhūti, in the same manner, great bodhisattva beings establish sentient beings, many hundreds of billion trillions in number, in tolerance, but they have not actually established any sentient beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all things. Subhūti, so it is that great bodhisattva beings are said to don the great armor.
“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of perseverance, they will encourage, secure, and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of perseverance. Their minds endowed with omniscience, they will encourage, secure, and establish those sentient beings in physical and mental perseverance, in order that they might abandon non-virtuous doctrines and undertake the excellent virtuous doctrines.
“Subhūti, if, for example, an illusionist or the apprentice of an illusionist had conjured up a large gathering of people, and then encouraged, secured, and established sentient beings, one hundred billion trillion in number, in the transcendent perfection of perseverance, [F.100.a] do you think, Subhūti, that this illusionist or this apprentice of an illusionist would have established any sentient beings in perseverance?”
“No, Venerable Lord!”
The Blessed One then said, “Subhūti, in the same manner, great bodhisattva beings establish sentient beings, many hundreds of billion trillions in number, in the transcendent perfection of perseverance, but they have not actually established any sentient beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all things. Subhūti, so it is that great bodhisattva beings are said to don the great armor.
“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of meditative concentration, they will encourage, secure and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of meditative concentration. Subhūti, if one were to ask in what way great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, encourage, secure and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of meditative concentration, in this regard, Subhūti, great bodhisattva beings abide in the meditative stability of sameness with regard to all things, and they do not consider whether anything is in equipoise186 or distracted. In that manner exclusively they encourage, secure and establish sentient beings in meditative concentration; and, in various ways, they encourage, secure and establish them, so that they will never be separated from the transcendent perfection of meditative concentration until they have attained manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
“Subhūti, if, for example, an illusionist or the apprentice of an illusionist, had conjured up a large gathering of people, [F.100.b] and then encouraged, secured and established sentient beings, one hundred billion trillion in number, in the transcendent perfection of meditative concentration, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any sentient beings in the transcendent perfection of meditative concentration?”
“No, Venerable Lord!” he responded.
The Blessed One then said, “Subhūti, in the same manner, great bodhisattva beings establish sentient beings, many hundreds of billion trillions in number, in the transcendent perfection of meditative concentration, but they have not actually established any sentient beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all things. Subhūti, so it is that great bodhisattva beings are said to don the great armor.”
“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of wisdom, they will encourage, secure and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of wisdom. Subhūti, if one were to ask in what way great bodhisattva beings, abiding in the transcendent perfection of wisdom, encourage, secure and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of wisdom, in this regard, Subhūti, when great bodhisattva beings abide in the ineffable transcendent perfection of wisdom, and do not apprehend anything that may be arising, ceasing, afflicted, purified, or extraneous, to that extent, Subhūti, do great bodhisattva beings abide in the transcendent perfection of wisdom. In that manner exclusively they encourage, secure, and establish sentient beings, one hundred billion trillion in number, in the transcendent perfection of wisdom.
“Subhūti, if, for example, an illusionist [F.101.a] or the apprentice of an illusionist had conjured up a large gathering of people, and then encouraged, secured, and established sentient beings, one hundred billion trillion in number, in the transcendent perfection of wisdom, do you think, Subhūti, that this illusionist or this apprentice of an illusionist would have established any sentient beings in the transcendent perfection of wisdom?”
“No, Venerable Lord!” he responded.
The Blessed One then said, “Subhūti, in the same manner, do great bodhisattva beings establish sentient beings, many hundreds of billion trillions in number, in the transcendent perfection of wisdom, but they have not actually established any sentient beings at all. If you ask why, Subhūti, it is because, commencing with the reality of illusion, this is in fact the reality of all things. Subhūti, so it is that great bodhisattva beings are said to don the great armor.
“Moreover, Subhūti, when great bodhisattva beings have donned the great armor, they assume corporeal forms appropriate for training sentient beings who habitually engage in negative acts and have regressed into misconduct, in all the fields of the eastern direction, numerous as the sands of the River Ganges. They abide in the transcendent perfection of generosity, and in the other transcendent perfections, up to and including the transcendent perfection of wisdom. They encourage, secure, and establish [those beings] in the transcendent perfection of generosity, and similarly, they encourage, secure, and establish them in 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. At all times they teach the sacred doctrine—that is to say, the six transcendent perfections—to sentient beings. Sentient beings, too, on hearing this sacred doctrine will never be separated from the six transcendent perfections until they have attained manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. [F.101.b]
“Just as indicated here in the context of the eastern direction, the same goes also for all the other buddha fields throughout the ten directions, numerous as the sand of the River Ganges. Subhūti, the passage commencing with the words, ‘the illusionist or the skilled apprentice of an illusionist,’ as indicated above, along with the examples given in the first [part of this] chapter (le’u dang po),187 is similarly applicable here. Subhūti, so it is that great bodhisattva beings are said to don the great armor.
“Moreover, Subhūti, when great bodhisattva beings have donned the great armor and abide with a mind endowed with omniscience, they do not permit the development of any other mindsets, namely, those of the śrāvakas and pratyekabuddhas. For the latter may think, ‘I must establish this many sentient beings in the transcendent perfection of generosity, but I must not establish that many sentient beings,’ and so [with the other transcendent perfections], up to ‘I must establish this many sentient beings in the transcendent perfection of wisdom, but I must not establish that many. Similarly, I must establish this many sentient beings in the applications of mindfulness, the correct exertions, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and the three gateways to liberation, but I must not establish that many [in all these causal attributes], up to and including the three gateways to liberation. Similarly, I must establish this many sentient beings in the ten powers of the tathāgatas, and so on, up to and including the eighteen distinct qualities of the buddhas, but I must not establish that many in [all these fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, I must establish this many sentient beings in the fruit of entering the stream, I must establish this many in the fruit of being tied to one more rebirth, in the fruit of no longer being subject to rebirth, [F.102.a] in arhatship, and in individual enlightenment, but, similarly, I must not establish that many in [all those fruits], up to and including individual enlightenment. Similarly, I must establish this many sentient beings in omniscience, but I must not establish that many.’ Subhūti, you should not think like that! Rather, you should think, ‘I should establish innumerable and countless sentient beings in the transcendent perfection of generosity, and similarly, in the other transcendent perfections, up to and including the transcendent perfection of wisdom. I should establish innumerable and countless sentient beings in the applications of mindfulness, and so on, up to and including omniscience.’ Subhūti, the passage commencing with the words, ‘the illusionist or the skilled student of an illusionist,’ is similarly applicable here, just as has been indicated above. Subhūti, so it is that great bodhisattva beings are said to don the great armor.”
Then Senior Subhūti said to the Blessed One, “As I investigate the teachings given by the Venerable Lord, on account of the emptiness of intrinsic defining characteristics, great bodhisattva beings, alas, should know that they are seeking armor that is a non-existent armor. If you ask why, it is because physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness and [the other aggregates]. Similarly, the eyes are empty of the eyes, and so [with the other sense organs], up to and including the mental faculty, which is empty of the mental faculty. Similarly, visual consciousness is empty of visual consciousness, and so [with the other modes of consciousness], up to and including mental consciousness, which is empty of mental consciousness. Sensory contact that is visually compounded is empty of sensory contact that is visually compounded, and so [with the other compounded aspects of sensory contact], up to and including sensory contact that is mentally compounded, which is empty of sensory contact that is mentally compounded. Similarly, feelings conditioned by sensory contact that is visually compounded are empty of feelings conditioned by sensory contact that is visually compounded, [F.102.b] and so [with the other conditioned feelings], up to and including feelings conditioned by sensory contact that is mentally compounded, which are empty of feelings conditioned by sensory contact that is mentally compounded.
“Venerable Lord! Similarly, the transcendent perfection of generosity is empty of the transcendent perfection of generosity, and so [with the other transcendent perfections], up to and including the transcendent perfection of wisdom, which is empty of the transcendent perfection of wisdom. The applications of mindfulness are empty of the applications of mindfulness, and so [with the other causal attributes], up to and including the noble eightfold path, which is empty of the noble eightfold path. The emptiness of internal phenomena is empty of the emptiness of internal phenomena, and so [with the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, which is empty of the emptiness of the essential nature of non-entities. The ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, and so [with the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, which are empty of the eighteen distinct qualities of the buddhas. Venerable Lord! Bodhisattvas are also empty of bodhisattvas. The great armor is also empty of the great armor. It is for that reason, Venerable Lord, that great bodhisattva beings, alas, should know that they are seeking armor which is a non-existent armor.”
The Blessed One then addressed Senior Subhūti as follows: “Subhūti, it is so! It is just as you have said! Subhūti, omniscience is neither created not is it conditioned. Even the sentient beings for whom great bodhisattva beings don the great armor are uncreated and unconditioned.”
Then, Senior Subhūti asked the Blessed One, “Venerable Lord! For what reason is omniscience neither created nor conditioned? [F.103.a] Why are the sentient beings for whom great bodhisattva beings seek the great armor uncreated and unconditioned?”
The Blessed One replied, “Subhūti, omniscience is itself neither created nor conditioned because its creator is non-apprehensible. Those sentient beings, too, are neither created nor conditioned. If you ask why, Subhūti, it is because physical forms are uncreated, undestroyed, and unconditioned; similarly, feelings, perceptions, formative predispositions, and consciousness are uncreated, undestroyed, and unconditioned. Similarly, Subhūti, the ‘self’ is uncreated, undestroyed, and unconditioned. Similarly, Subhūti, [the other aforementioned postulated subjects of perception], up to and including knowers and viewers, are uncreated, undestroyed, and unconditioned. If you ask why, Subhūti, it is because the ‘self’ and so forth are absolutely non-apprehensible.
“Subhūti, dreams also are uncreated, undestroyed, and unconditioned. If you ask why, Subhūti, it is because they are absolutely non-apprehensible. Similarly, echoes, optical aberrations, magical displays, mirages, and phantoms are uncreated, undestroyed, and unconditioned. If you ask why, Subhūti, it is because they are absolutely non-apprehensible. Subhūti, the emptiness of internal phenomena is uncreated, undestroyed, and unconditioned, and in the same vein, Subhūti, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are uncreated, undestroyed, and unconditioned. If you ask why, it is because the emptiness of the essential nature of non-entities [and the aforementioned aspects of emptiness] are absolutely non-apprehensible.
“Similarly, [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are uncreated, undestroyed, and unconditioned. If you ask why, Subhūti, it is because these [attributes], up to and including the eighteen distinct qualities of the buddhas, are absolutely non-apprehensible. Subhūti, the real nature is uncreated, undestroyed, and unconditioned. Similarly, Subhūti, the unmistaken real nature, the inalienable real nature, reality, [F.103.b] the expanse of reality, the abiding of phenomena [in real nature], the maturity [of the bodhisattvas], and the finality of existence are uncreated, undestroyed, and unconditioned. If you ask why, it is because these [unconditioned phenomena], up to and including the finality of existence, are absolutely non-apprehensible.
“Subhūti, bodhisattvas are uncreated, undestroyed, and unconditioned. Similarly, the understanding of all phenomena and the understanding of omniscience are uncreated, undestroyed, and unconditioned. If you ask why, it is because [those understandings], up to and including omniscience, are absolutely non-apprehensible. Subhūti, for these reasons omniscience is uncreated, undestroyed, and unconditioned. The sentient beings for whom great bodhisattva beings don the great armor are also uncreated, undestroyed, and unconditioned. Subhūti, one should know that it is for that reason that great bodhisattva beings don the great armor.” [B10]
Then, Senior Subhūti said to the Blessed One, “Venerable Lord! According to my inquiry into the meaning of the words spoken by the Blessed One, physical forms, Venerable Lord, are neither fettered nor liberated. Similarly, feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”
Senior Pūrṇamaitrāyaṇīputra then addressed Senior Subhūti as follows: [F.104.a] “Senior Subhūti, are physical forms neither fettered nor liberated? Similarly, are feelings, perceptions, formative predispositions, and consciousness neither fettered nor liberated?”
“Senior Pūrṇa, that is the case! Physical forms are neither fettered nor liberated. Similarly, feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.”
Then Senior Pūrṇa addressed Senior Subhūti as follows: “Senior Subhūti, what are those physical forms that are neither fettered nor liberated? Similarly, what are the feelings, perceptions, formative predispositions, and consciousness that are neither fettered nor liberated?”
“Senior Pūrṇa, physical forms which resemble dreams are neither fettered nor liberated. Likewise, feelings which resemble dreams, perceptions which resemble dreams, formative predispositions which resemble dreams, and consciousness which resembles dreams are neither fettered nor liberated. In the same vein, physical forms, which resemble echoes, and [the other aggregates], up to and including consciousness, which resembles echoes, are neither fettered nor liberated. Similarly, Senior Pūrṇa, physical forms that resemble optical aberrations, magical displays, mirages, and phantoms are neither fettered nor liberated. Similarly, feelings, perceptions, formative predispositions, and consciousness that resemble phantoms [and the like] are neither fettered nor liberated. Senior Pūrṇa, physical forms of the past are neither fettered nor liberated; similarly, feelings, perceptions, formative predispositions, and consciousness of the past are neither fettered nor liberated. Similarly, Senior Pūrṇa, physical forms of the future are neither fettered nor liberated; and similarly, feelings, perceptions, formative predispositions, and consciousness of the future are neither fettered nor liberated. Similarly, Senior Pūrṇa, physical forms of the present are neither fettered nor liberated; and similarly, feelings, perceptions, formative predispositions, and consciousness of the present are neither fettered nor liberated. If you ask why, physical forms are neither fettered nor liberated because they are non-existent. Similarly, consciousness and all [the other aggregates] are neither fettered nor liberated because feelings, perceptions, formative predispositions, and consciousness are non-existent. Similarly, physical forms are all neither fettered nor liberated because physical forms are void. Similarly, consciousness and all [the other aggregates] are neither fettered nor liberated because feelings, perceptions, formative predispositions, and consciousness are void. [F.104.b] Similarly, physical forms are all neither fettered nor liberated because physical forms are non-arising. Similarly, consciousness and all [the other aggregates] are neither fettered nor liberated because feelings, perceptions, formative predispositions, and consciousness are non-arising. Similarly, physical forms are all neither fettered nor liberated because physical forms are unceasing. Similarly, consciousness and all [the other aggregates] are neither fettered nor liberated because feelings, perceptions, formative predispositions, and consciousness are unceasing.
“Likewise, Senior Pūrṇa, virtuous physical forms are neither fettered nor liberated; similarly, virtuous feelings, virtuous perceptions, virtuous formative predispositions, and virtuous consciousness are neither fettered nor liberated. Likewise, non-virtuous physical forms are neither fettered nor liberated, and similarly, non-virtuous feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Likewise, indeterminate physical forms are neither fettered nor liberated, and similarly, indeterminate feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. In the same vein, mundane physical forms are neither fettered nor liberated, and similarly, mundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Supramundane physical forms are neither fettered nor liberated, and similarly, supramundane feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. Contaminated physical forms are neither fettered nor liberated, and similarly, contaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. [F.105.a] Uncontaminated physical forms are neither fettered nor liberated, and similarly, uncontaminated feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why physical forms are neither fettered nor liberated, and similarly, why feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated, it is because physical forms are non-existent, and because feelings, perceptions, formative predispositions, and consciousness are non-existent. Similarly, physical forms and [the other aggregates], up to and including consciousness, are neither fettered nor liberated because they are void, because they are non-arising and unceasing, and because they are not fettered and not bound.
“Senior Pūrṇa, all things are neither fettered nor liberated. If you ask why, all things are neither fettered nor liberated because all things are non-existent. Similarly, all things are neither fettered nor liberated because all things are void, because they are non-arising, because they are unceasing, because they are not fettered, and because they are not bound. Senior Pūrṇa, the transcendent perfection of generosity is also neither fettered nor liberated. Similarly, Senior Pūrṇa, 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 also neither fettered nor liberated. If you ask why, the transcendent perfection of generosity is neither fettered nor liberated because it is non-existent. Similarly, the other transcendent perfections, up to and including the transcendent perfection of wisdom, are neither fettered nor liberated because they are non-existent.”
“Senior Pūrṇa, the emptiness of internal phenomena is also neither fettered nor liberated, and similarly, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are neither fettered nor liberated. [F.105.b] Similarly, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the five faculties, the five powers, the seven aspects of enlightenment, the noble eightfold path, the three gateways to liberation, the ten powers of the tathāgatas, and in the same vein, [all other attributes], up to and including the eighteen distinct qualities of the buddhas, are also neither fettered nor liberated. If you ask why, those [attributes], up to and including the eighteen distinct qualities of the buddhas, are neither fettered nor liberated because they themselves are non-existent, because they themselves are void, because they themselves are unfettered, and because they themselves are unliberated. Senior Pūrṇa, enlightenment too is neither fettered nor liberated. Similarly, Senior Pūrṇa, the understanding of all phenomena, the understanding of the aspects of the path, omniscience, and the bodhisattvas are also neither fettered nor liberated. If you ask why, they are neither fettered nor liberated because they themselves are non-existent, because they themselves are void, because they themselves are non-arising, because they themselves are non-ceasing, and so on, even up to the attainment of buddhahood.
“Senior Pūrṇa, the real nature, the inalienable real nature, reality, the expanse of reality, the abiding nature of phenomena, the maturity [of the bodhisattvas], the finality of existence, and [other] unconditioned phenomena are also neither fettered nor liberated. If you ask why, these phenomena, up to and including unconditioned phenomena, are neither fettered nor liberated because they are themselves non-existent, because they are themselves void, because they are themselves non-arising, because they are themselves unceasing, because they are themselves not fettered, and because they are themselves not liberated.
“Senior Pūrṇa, in this regard, the transcendent perfection of generosity possessed by great bodhisattva beings is neither fettered nor liberated. The other transcendent perfections, up to and including the transcendent perfection of wisdom, and [the attainments], up to and including omniscience, are also neither fettered nor liberated. The same refrain should be applied here, as has been indicated in the preceding [part of this] chapter.188 [F.106.a]
“They abide in the transcendent perfection of generosity that is neither fettered nor liberated. They abide in the [other transcendent perfections], up to and including the transcendent perfection of wisdom, which are neither fettered nor liberated. In the same vein, they abide in [the attainments], up to and including omniscience, which are neither fettered nor liberated. They bring to maturity sentient beings who are neither fettered nor liberated. They refine fields that are exclusively neither fettered nor liberated. They venerate the emanations of the lord buddhas who are exclusively neither fettered nor liberated. They also listen to the doctrines delivered by those emanations of the lord buddhas, which are neither fettered nor liberated. They will never be separated from those emanations of the lord buddhas who are neither fettered nor liberated. They will never be separated from the extrasensory powers that are neither fettered nor liberated. They will never be separated from the five eyes that are neither fettered nor liberated. They will never be separated from the mnemonic incantations that are neither fettered nor liberated. They will indeed actualize the understanding of all phenomena that is neither fettered nor liberated. They will develop the understanding of the aspects of the path that is neither fettered nor liberated. They will attain manifestly perfect buddhahood in omniscience that is neither fettered nor liberated. They will turn the wheel of the sacred doctrine that is neither fettered nor liberated. They will consolidate in the three vehicles sentient beings who are neither fettered nor liberated.
“Senior Pūrṇa, so it is that great bodhisattva beings will attain manifestly perfect buddhahood with respect to all things, by means of the six transcendent perfections which are neither fettered nor liberated. This is because all things are themselves non-existent, because they themselves are calm, because they themselves are void, because they themselves are non-arising, and because they themselves are unceasing. Senior Pūrṇa, one should know that it is in this way that great bodhisattva beings possess the great armor which is neither fettered nor liberated.” [F.106.b]
[Then the Lord Buddha said], “Moreover, Subhūti, the great armor of great bodhisattva beings entails the refinement of the six extrasensory powers. If you ask what these six are, they comprise (1) the extrasensory power realizing knowledge of miraculous activities, (2) the extrasensory power realizing knowledge of divine clairvoyance, (3) the extrasensory power realizing knowledge of divine clairaudience, (4) the extrasensory power realizing knowledge of the minds of others, (5) the extrasensory power realizing knowledge of the recollection of past lives, and (6) the extrasensory power realizing knowledge of the cessation of contaminants. Subhūti, these are the six extrasensory powers of great bodhisattva beings.189
“Subhūti, if you ask what constitutes the refinement of the extrasensory power realizing knowledge of miraculous activities which great bodhisattva beings have—Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, experience many facets of miraculous ability. They may cause this very [earth] to shake. Similarly, having been singular [in form], they can become multiple, and having been multiple [in form], they can become singular. Similarly, they may experience themselves as visible and as invisible. They can move directly through walls. They can move directly through enclosures. They can move directly through mountains, without impediment, as if they were moving, for example, through space. They can also move through space, sitting with their legs crossed, just like a bird on the wing. They can hover above the earth and levitate, as if they were in water. They can walk on water, without sinking, as if they were on solid ground. They can also emit smoke and flames of fire, like a great conflagration. However miraculous, powerful, and mighty the sun and the moon might be, [F.107.a] they can reach out to touch them with their hands. They can even overwhelm the Brahmā world realms with their physical bodies. Yet, they do not make assumptions on account of such miraculous abilities, nor do they make assumptions about those miraculous abilities, and they do not even apprehend them, because anything on account of which they might make assumptions, anything about which they might make assumptions, and the assumptions which they might make are all essentially empty, essentially void, and essentially non-apprehensible. They focus on omniscience, and apart from that have no wish to attain miraculous abilities. Subhūti, such is the refinement of great bodhisattva beings who practice the transcendent perfection of wisdom, in the extrasensory power that realizes miraculous abilities.
“Subhūti, if you ask what constitutes the refinement of the extrasensory power realizing knowledge of divine clairvoyance, which great bodhisattva beings have—Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, perceive through their pure clairvoyance that surpasses the vision of humans those sentient beings who are dying, those who are being reborn, those who are beautiful, those who are ugly, those in the blissful higher realms, those in the wretched lower realms, and those who are inferior, average, or excellent, according to the past actions they have accumulated. ‘Alas! These sentient beings are endowed with misconduct of body, speech, and mind. They deprecate sublime beings. They maintain wrong views. Alas! Due to the causes and conditions of adopting wrong views as correct, when their bodies have decayed and they are dead, they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells! Alas! These sentient beings are endowed with noble conduct of body. They are endowed with noble conduct of speech, and they are endowed with noble conduct of mind. [F.107.b] Due to these causes and conditions, when their bodies have decayed and died, they will be reborn as gods and humans, within the blissful and exalted world realms!’ and so on in the same vein, down to, ‘They see sentient beings in the world systems of all the ten directions, according to the past deeds they have accumulated,’ and, ‘These will be reborn among the gods and humans in the world systems of the happy, exalted realms.’ Subhūti, this constitutes the refinement of great bodhisattva beings who possess the extrasensory power that realizes divine clairvoyance.190
“Subhūti, if you ask what constitutes the refinement of the extrasensory power realizing knowledge of divine clairaudience, which great bodhisattva beings have—Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, possess clairaudience that surpasses the human range of hearing. But even though they can hear the voices of gods and humans, they do not make assumptions on account of their clairaudience, thinking, ‘I can hear voices,’ and they do not even apprehend the sounds that their ears hear because these are essentially empty, essentially void, and essentially non-apprehensible. They focus on omniscience, and apart from that have no other wish to attain clairaudience. Subhūti, such is the refinement of great bodhisattva beings, abiding in the transcendent perfection of wisdom, who possess the extrasensory power that realizes clairaudience.
“Subhūti, if you ask what constitutes the refinement of the extrasensory power realizing knowledge of other minds, which great bodhisattva beings have—Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, perceive with their own minds the minds of other sentient beings and the minds of other individuals, exactly as they are. That is to say, they perceive minds that are afflicted with desire correctly as minds that are afflicted with desire; [F.108.a] and they perceive minds free from desire correctly, as minds that are free from desire. They perceive minds afflicted with hatred correctly, as minds that are afflicted with hatred; and they perceive minds free from hatred correctly, as minds that are free from hatred. They perceive minds afflicted with delusion correctly, as minds that are afflicted with delusion; and they perceive minds free from delusion correctly, as minds that are free from delusion. Similarly, they perceive minds endowed with craving correctly, as minds that are endowed with craving; and they perceive minds free from craving correctly, as minds that are free from craving. Similarly, they perceive minds endowed with grasping correctly, as minds that are endowed with grasping; and they perceive minds free from grasping correctly, as minds that are free from grasping. Indeed, they correctly perceive minds that are composed, minds that are distracted, minds that are narrow, minds that are spacious, minds that are equipoised, minds that are not equipoised, minds that are liberated, minds that are unliberated, and minds that are surpassed, as minds that are surpassed, [and so forth]. They correctly perceive minds that are not surpassed as minds that are not surpassed. Yet, they do not make assumptions on account of these [observations]. If you ask why, owing to the emptiness of inherent existence these minds are not minds. In the same vein, the same refrain should be applied extensively here, just as has been presented above. Subhūti, this constitutes the refinement of the extrasensory power of great bodhisattva beings that realizes the knowledge of the minds of others.
“Subhūti, [F.108.b] if you ask what constitutes the refinement of the extrasensory power realizing knowledge of the recollection of past lives, which great bodhisattva beings have—Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, actualize the extrasensory power of realizing the recollection of past lives, and on that basis, they may recollect one thought, or from that up to a hundred thoughts, or even up to a thousand thoughts. They may also recollect one day, or from that up to a hundred days, up to a thousand days, or even up to a hundred thousand days. They may also recollect one month, or from that up to a hundred months, up to a thousand months, or even up to a hundred thousand months. They may also recollect one year, or from that they may recollect up to a hundred thousand years. They may also recollect a single eon, or from that up to many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and even many hundred billion trillions of eons. ‘In that life such was my name. Such was my family. Such was my social class. Such was the food I ate. Such was the duration of my life. Such was the extent of the lifespan I could have had. Such was the extent of the particular lifespan I actually had.191 Such were the experiences of happiness and suffering I had. Deceased from there, I was born as so and so, and then dying there, I was reborn here!’ In this way, they can recollect many of their own past lives and those of other sentient beings, and other individuals, along with their circumstances and locations. Yet, they do not make assumptions on account of this extrasensory power, and so on. Subhūti, this is called the refinement of the extrasensory power that realizes the recollection of past lives with which great bodhisattva beings are endowed.
“Subhūti, if you ask what constitutes the refinement of the extrasensory power realizing knowledge of the cessation of contaminants, which great bodhisattva beings have—[F.109.a] Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, actualize the extrasensory power of realizing the cessation of contaminants, and yet they do not rest in the levels of the śrāvakas and the levels of the pratyekabuddhas. Nor are they attached to any attributes through which manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment would be attained. Through the adamantine meditative stability that comes from that extrasensory power, they abandon all involuntary reincarnation through propensities, and yet, they do not make assumptions on account of that extrasensory power of realizing the cessation of contaminants because it is essentially empty, essentially void, and essentially non-apprehensible. Apart from focusing on omniscience, they have no other wish. Subhūti, this is the refinement of the extrasensory power that realizes the cessation of contaminants, which great bodhisattva beings have.
“Subhūti, one should know that these are called the refinements of the six extrasensory powers of great bodhisattva beings who abide in the transcendent perfection of wisdom.”
Chapter 11
Non-abiding
“Moreover, Subhūti, the great armor of great bodhisattva beings consists of the five refined eyes. What are these five, you may ask? They comprise (1) the eye of flesh, (2) the eye of divine clairvoyance, (3) the eye of wisdom, (4) the eye of the sacred doctrine, and (5) the eye of the buddhas. These are called the five eyes.”
Senior Subhūti then asked the Blessed One, “Venerable Lord! What is the refined eye of flesh, possessed by great bodhisattva beings?”
The Blessed One replied, “Subhūti, [F.109.b] there are great bodhisattva beings who can indeed see with their eyes of flesh as far as a hundred yojanas. There are great bodhisattva beings who can indeed see with their eyes of flesh as far as two hundred yojanas. There are great bodhisattva beings who can indeed see with their eyes of flesh as far as three hundred yojanas. There are great bodhisattva beings who can indeed see with their eyes of flesh as far as four hundred, five hundred, and six hundred yojanas. Also, Subhūti, there are great bodhisattva beings who can indeed see with their eyes of flesh across one entire continent of Jambudvīpa. Again, Subhūti, there are great bodhisattva beings who can see with their eyes of flesh across two entire continents of Jambudvīpa, and in the same vein, there are also those who can see with their eyes of flesh across one world system comprising all four continents. Again, Subhūti, there are great bodhisattva beings who can indeed see with their eyes of flesh across an entire chiliocosm. Also, Subhūti, there are great bodhisattva beings who can indeed see with their eyes of flesh across an entire dichiliocosm. Again, Subhūti, there are great bodhisattva beings who can indeed see with their eyes of flesh across an entire trichiliocosm.193 Subhūti, such is the refined eye of flesh possessed by great bodhisattva beings.”
Then he asked, “Venerable Lord! What is the refined eye of clairvoyance, possessed by great bodhisattva beings?”
The Blessed One replied, “Subhūti, there are great bodhisattva beings who perceive all within range of the clairvoyance of the gods of the Caturmahārājakāyika realm. Similarly, there are great bodhisattva beings who perceive all within range of the clairvoyance of the gods from the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Paranirmitavaśavartin realms as far as the Akaniṣṭha realm. [F.110.a] However, Subhūti, the gods of the Caturmahārājakāyika realm do not reciprocally perceive the divine clairvoyance of the bodhisattvas, nor do the gods up to and including those of the Akaniṣṭha realm perceive it. Again, Subhūti, with their divine clairvoyance great bodhisattva beings can observe the death and rebirth of sentient beings, in accordance with their accumulated past actions, in the world systems of the eastern direction, numerous as the sands of the River Ganges. They also perceive those who are beautiful, those who are ugly, those dwelling in the blissful higher realms, those in the wretched lower realms, and those who are inferior, average or excellent, thinking, ‘Alas! These sentient beings are endowed with misconduct of body, endowed with misconduct of speech, endowed with misconduct of mind. They deprecate sublime beings. They possess wrong views. Alas! Due to the causes and conditions of adopting wrong views as correct, after their bodies have decayed and died, they will be reborn within inferior realms, falling into the lower abodes, among the denizens of the hells! Alas! These sentient beings are endowed with noble conduct of body, endowed with noble conduct of speech, and endowed with noble conduct of mind,’ and so on, up to, ‘Due to these causes and conditions, when their bodies have decayed, they will be reborn among the gods and humans, within the blissful and exalted world realms!’ Similarly, ‘They can see sentient beings in the world systems of all the ten directions, numerous as the sands of the River Ganges, according to the past deeds they have accumulated,’ and so on, up to ‘These will be reborn among the gods and humans in the world systems of the happy, exalted realms.’ Subhūti, such is the refined eye of clairvoyance, possessed by great bodhisattva beings.”
Then he asked, “Venerable Lord! What is the refined eye of wisdom, possessed by great bodhisattva beings?”
The Blessed One replied, “Subhūti, with their eye of wisdom, great bodhisattva beings [F.110.b] do not conceive of anything that is conditioned, unconditioned, mundane, supramundane, contaminated, or uncontaminated. There is nothing at all that great bodhisattva beings see with their eye of wisdom, nothing that they hear, nothing that they recall, and nothing of which they are conscious. Subhūti, such is the refined eye of wisdom, possessed by great bodhisattva beings.”
Then he asked, “Venerable Lord! What is the refined eye of the sacred doctrine, possessed by great bodhisattva beings?”
The Blessed One replied, “Subhūti, with their eye of the sacred doctrine, great bodhisattva beings know that this individual person is a follower on account of faith, this one is a follower of the doctrine, this one abides in emptiness, this one abides in signlessness, and this one abides in aspirationlessness.
“[They know that] this individual is developing the five faculties through emptiness—the gateway to liberation—and afterward will acquire unimpeded meditative stability by means of these five faculties. Through unimpeded meditative stability, this individual will develop [insight into] the knowledge of liberation, and then, through that [insight into] the knowledge of liberation, will forsake the three fetters. If you ask what are these three formless absorptions, they are (1) false views about perishable composites, (2) hesitation, and (3) a sense of moral and ascetic supremacy. By having abandoned those three fetters, this individual will be known as one who has entered the stream, and, after attaining the path of cultivation, will be tied to one more rebirth, wearing down attachment to the [world system of] desire and to malice. Then, through further development on the path of cultivation, this same individual will abandon attachment to [the world system of] desire and to malice in their entirety, and, having forsaken those two [modes of attachment], will no longer be subject to rebirth. [F.111.a] Then, through further development on the path of cultivation, this same individual will forsake the five fetters associated with the higher realms. If you ask what are these five fetters, they comprise (1) attachment to the world system of form, (2) attachment to the world system of formlessness, (3) fundamental ignorance, (4) pride, and (5) mental agitation. After abandoning these five formless absorptions, this individual is said to become an arhat.
“[They know that] this individual is developing the five faculties through signlessness—the gateway to liberation—and afterward will acquire unimpeded meditative stability by means of these five faculties. Through unimpeded meditative stability, this individual will develop [insight into] the knowledge of liberation, and then, through [insight into] the knowledge of liberation, will forsake the three fetters. If you ask what these three are, they comprise false views about perishable composites, hesitation, and a sense of moral and ascetic supremacy. By having abandoned those three fetters, this individual will be known as one who has entered the stream, and, after attaining the path of meditation, will be tied to one more rebirth, wearing down both attachment to the [world system of] desire and malice. Then, through further development on the path of cultivation, this same individual will abandon attachment to [the world system of] desire and to malice in their entirety, and, having forsaken those two [modes of attachment], will no longer be subject to rebirth. Then, through further development on the path of cultivation, this same individual will forsake the five fetters associated with the higher realms. If you ask what are these five fetters, they comprise attachment to the world system of form, attachment to the world system of formlessness, fundamental ignorance, pride, and mental agitation. After abandoning these five fetters, this individual is said to become an arhat.194
“[They know that] this individual is developing the five faculties through aspirationlessness—the gateway to liberation—and afterward will acquire unimpeded meditative stability by means of these five faculties. Through unimpeded meditative stability, this individual will develop [insight into] the knowledge of liberation, and then, through [insight into] the knowledge of liberation, will forsake the three fetters. [F.111.b] If you ask what are these three formless absorptions, they comprise false views about perishable composites, hesitation, and a sense of moral and ascetic supremacy.195 By having abandoned those three fetters, this individual will be known as one who has entered the stream, and, after attaining the path of cultivation, will be tied to one more rebirth, wearing down both attachment to the [world system of] desire and malice. Then, through further development of the path of cultivation, this [same individual] will abandon attachment to [the world system of] desire and malice in their entirety, and, having forsaken those two [modes of attachment], will no longer be subject to rebirth. Then, through further development on the path of cultivation, this same individual will forsake the five fetters associated with the higher realms. If you ask what are these five formless absorptions, they comprise attachment to the world system of form, attachment to the world system of formlessness, fundamental ignorance, pride, and mental agitation. After abandoning these five formless absorptions, this individual is said to become an arhat. Subhūti, such is the refined eye of the sacred doctrine, possessed by great bodhisattva beings.
“Moreover, Subhūti, whenever great bodhisattva beings cognize in that manner, they will know that all things associated with the origin of suffering are subject to cessation, and then, Subhūti, they will attain the five faculties, beginning with faith. Subhūti, such is the refined eye of the sacred doctrine, possessed by great bodhisattva beings.
“Moreover, Subhūti, whenever great bodhisattva beings cognize in that manner, they will know that this individual is a beginner bodhisattva, practicing the transcendent perfection of generosity, having just begun to set his or her mind on enlightenment, and so on, and similarly, that this one is practicing the transcendent perfection of wisdom. They will know that this one, skilled in the faculties of faith and perseverance, will consistently obtain an excellent corporeal form, and that this bodhisattva, steadfast on account of the roots of virtuous actions, will be reborn among the royal class, standing out like a tall sāl tree, [F.112.a] or among the priestly class, standing out like a tall sāl tree, or among the householder class, standing out like a tall sāl tree.196 They will know that this one will be reborn among the gods of the Caturmahārājakāyika realm, and in the same vein, that that one will be reborn among the gods of the Paranirmitavaśavartin realm. They will know that even though such individuals abide therein, they will continue to bring sentient beings to maturity; to honor sentient beings with everything that actualizes their happiness; to refine the fields as well; to please, honor, venerate, respect, and make offerings to the tathāgatas, arhats, and genuinely perfect buddhas; and they will not descend to the levels of the śrāvakas or pratyekabuddhas. Indeed, they will know that these bodhisattvas will not regress until manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment has been attained. Subhūti, such is the refined eye of the sacred doctrine, possessed by great bodhisattva beings.
“Moreover, Subhūti, great bodhisattva beings know that this bodhisattva has been foreordained by the tathāgatas to attain unsurpassed and genuinely perfect enlightenment, and that one has not been so foreordained. These bodhisattvas will achieve their own benefit, and those will not. These bodhisattvas will regress, and those will not. The extrasensory powers of these bodhisattvas are perfected, while [the extrasensory powers] of those ones are unperfected. This bodhisattva, with perfected extrasensory powers, will proceed to honor, praise, venerate, respect, and make offerings to the tathāgatas, arhats, genuinely perfect buddhas in the world systems of the eastern direction, numerous as the sands of the River Ganges. [F.112.b] This bodhisattva will attain the extrasensory powers, and that one will not. This bodhisattva will refine the fields in which enlightenment is attained, and that one will not. This bodhisattva has brought sentient beings to maturity, and that one has not. This bodhisattva is praised by the lord buddhas throughout the world systems of the ten directions, numerous as the sands of the River Ganges. These bodhisattvas stand alongside and will stand alongside the lord buddhas, but those do not and will not. The lifespan of this bodhisattva who has attained enlightenment will be estimable, and the lifespan of that bodhisattva who has attained enlightenment will be innumerable. The monastic community of this bodhisattva who has attained enlightenment will be estimable, while the monastic community of that one will be innumerable. The bodhisattva community of this bodhisattva who has attained enlightenment will be estimable, while the bodhisattva community of that one will be innumerable. This bodhisattva will engage in austerities, and that one will not. This bodhisattva is in his final rebirth, and that one is not. This bodhisattva will come to sit upon the Seat of Enlightenment, and that one will not. This bodhisattva will withstand the demonic forces, and that one will not. Subhūti, such is the refined eye of the sacred doctrine, possessed by great bodhisattva beings.”
Then Senior Subhūti asked the Blessed One, “Venerable Lord! [F.113.a] What is the refined eye of the buddhas, possessed by great bodhisattva beings?”
The Blessed One replied, “Subhūti, great bodhisattva beings, immediately after attaining the mind set on enlightenment, become absorbed in adamantine meditative stability, and then attain omniscience. They are endowed with the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; with regard to all things, in all their aspects, there is nothing at all that the eye of the buddhas possessed by great bodhisattva beings does not see, hear, recall, or perceive with extrasensory power. Subhūti, such is the refined eye of manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment, possessed by great bodhisattva beings.
“Subhūti, these are the five extremely refined eyes of great bodhisattva beings. Subhūti, the refinement of these five eyes, possessed by great bodhisattva beings should be known as donning the great armor.”
Then, Senior Subhūti asked the Blessed One as follows: “Venerable Lord! In what things should great bodhisattva beings, who practice the transcendent perfection of wisdom, abide?”197
The Blessed One replied, “Subhūti, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in anything at all. If you ask why, it is because the act of abiding, the abider, and that in which they would abide are non-apprehensible.”198
Then, Senior Subhūti asked the Blessed One as follows: [F.113.b] “Venerable Lord! According to my inquiry into the meaning of the words spoken by the Blessed One, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in physical forms. Similarly, they should not abide in feelings, perceptions, formative predispositions, and consciousness. They should not abide in the eyes. Similarly, they should not abide in the ears, the nose, the tongue, the body, and the mental faculty. Similarly, they should not abide in sights. Similarly, they should not abide in sounds, odors, tastes, tangibles, and mental phenomena. They should not abide in visual consciousness, and they should not abide in [the other aspects of consciousness], up to and including mental consciousness. In the same vein, they should not abide in [the sensory elements], up to and including the sensory element of phenomena. They should not abide in sensory contact that is visually compounded. They should not abide in feelings that are visually compounded, and they should not abide in [the other aspects of feelings], up to and including feelings due to sensory contact that is mentally compounded. They should not abide in the earth element. They should not abide in the water element, the fire element, and the wind element. They should not abide in the space element. They should not abide in the consciousness element. They should not abide in fundamental ignorance, and they should not abide in [the other links of dependent origination], up to and including aging and death.
“If one were to ask why, Venerable Lord, it is because physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and the other aggregates]. Venerable Lord! The emptiness of physical forms is not physical forms, and physical forms do not exist elsewhere apart from the emptiness of physical forms. This is because the nature of physical forms is also emptiness and emptiness indeed is physical forms. [F.114.a] Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in physical forms.
“Similarly, the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness are not consciousness [and the other aggregates]. Consciousness [and those other aggregates] do not exist elsewhere, apart from the emptiness of consciousness [and so forth]. The nature of consciousness is indeed emptiness and emptiness indeed is consciousness. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in feelings, and they should not abide [in the other aggregates], up to and including consciousness.
“In the same vein, they should not abide in fundamental ignorance, and they should not abide in the other links of dependent origination], up to and including aging and death. If one were to ask why, it is because the emptiness of [the links of dependent origination], up to and including aging and death, is not aging and death [and the aforementioned links]. Also, aging and death do not exist elsewhere apart from the emptiness of aging and death. The nature of aging and death is also emptiness and emptiness indeed is aging and death. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in [the links of dependent origination], up to and including aging and death.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the four applications of mindfulness. If one were to ask why, it is because the applications of mindfulness are empty of the applications of mindfulness, and emptiness does not exist elsewhere, apart from the applications of mindfulness. Nor do the applications of mindfulness exist elsewhere, apart from emptiness. This is because the nature of the applications of mindfulness is indeed emptiness and emptiness indeed is the applications of mindfulness. [F.114.b] In the same vein, they should not abide in [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. If one were to ask why, it is because the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas, and emptiness does not exist elsewhere, apart from the eighteen distinct qualities of the buddhas. Nor do the eighteen distinct qualities of the buddhas exist elsewhere, apart from emptiness. The nature of the eighteen distinct qualities of the buddhas is indeed emptiness and emptiness indeed is the eighteen distinct qualities of the buddhas. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the eighteen distinct qualities of the buddhas. [B11]
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the transcendent perfection of generosity. Similarly, they should not abide in 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. If one were to ask why, it is because those transcendent perfections, up to and including the transcendent perfection of wisdom, are empty of the transcendent perfection of wisdom [and the aforementioned transcendent perfections]. Emptiness does not exist elsewhere, apart from the transcendent perfection of wisdom. Nor does the transcendent perfection of wisdom exist elsewhere, apart from emptiness. The nature of the transcendent perfection of wisdom is indeed emptiness and emptiness indeed is the transcendent perfection of wisdom. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in [the transcendent perfections], from the transcendent perfection of generosity [F.115.a] up to and including the transcendent perfection of wisdom.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in syllables. They should not abide in the words that syllables form. They should not abide in singular expressions, dual expressions, or plural expressions.199 If one were to ask why, it is because syllables are empty of syllables; in the same vein, the refrain indicated in the preceding [part of] this chapter should also be applied here.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the extrasensory powers. If one were to ask why, it is because the extrasensory powers are empty of the extrasensory powers. The extrasensory powers are not emptiness, and emptiness is not the extrasensory powers. However, emptiness does not exist elsewhere, apart from the extrasensory powers. Nor do the extrasensory powers exist elsewhere, apart from emptiness. The nature of the extrasensory powers is indeed emptiness and the nature of emptiness indeed is the extrasensory powers. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in extrasensory powers.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the notion that physical forms are impermanent. Similarly, they should not abide in the notions that feelings, perceptions, formative predispositions, and consciousness are impermanent. If one were to ask why, it is because [F.115.b] the impermanence of physical forms is empty of the impermanence of physical forms. That which is the impermanence of physical forms is not emptiness, and that which is emptiness is not the impermanence of physical forms. However, emptiness does not exist elsewhere, apart from the impermanence of physical forms. Nor does the impermanence of physical forms exist elsewhere, apart from emptiness. The impermanence of physical forms is indeed emptiness and emptiness indeed is the impermanence of physical forms. Similarly, the same refrain also should be applied extensively in the case of feelings, perceptions, formative predispositions, and consciousness. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the impermanence of physical forms, and so on, up to and including the impermanence of consciousness.
“In the same vein, they should not abide in the notion that the aggregates, from physical forms up to and including consciousness, are imbued with happiness, nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are imbued with suffering. They should not abide in the notion that the aggregates, from physical forms up to and including consciousness, are empty, nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are signless, and nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are aspirationless. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are calm. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are void. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are afflicted. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are non-arising. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are unceasing. Nor should they abide in the notion that the aggregates, from physical forms up to and including consciousness, are not entities. [F.116.a] If one were to ask why, it is exactly as stated above, in the context of the aggregate of physical forms.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the real nature of phenomena. If one were to ask why, it is because the real nature of phenomena is empty of the real nature of phenomena. Emptiness does not exist elsewhere, apart from the real nature of phenomena. Nor does the real nature of phenomena exist elsewhere, apart from emptiness. The real nature of phenomena is indeed emptiness and emptiness indeed is the real nature of phenomena. Venerable Lord, for these reasons great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in the real nature of phenomena. In the same vein, they should not abide in actual reality, the expanse of reality, the maturity of all things, and the finality of existence. If one were to ask why, it is exactly as stated above.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should not abide in all the gateways of mnemonic incantation or in all the gateways of meditative stability. If one were to ask why, it is because the gateways of mnemonic incantation and the gateways of meditative stability are empty of the gateways of mnemonic incantation and the gateways of meditative stability. The same refrain should be extensively applied here, as before.
“Venerable Lord, when unskilled bodhisattvas who practice the transcendent perfection of wisdom engage with physical forms while their mental faculties resort to notions of ‘I’ and ‘mine,’ and when they engage with feelings, perceptions, formative predispositions, and consciousness in a similar manner, they engage in the conditioning of physical forms, and similarly, they engage in the conditioning of feelings, [F.116.b] in the conditioning of perceptions, in the conditioning of formative predispositions, and in the conditioning of consciousness. Engaging in such conditioning, they cannot grasp the transcendent perfection of wisdom, and they do not engage in union with the transcendent perfection of wisdom. Without perfecting the transcendent perfection of wisdom, they will not attain emancipation in omniscience.200
“Venerable Lord, when bodhisattvas practice the transcendent perfection of wisdom, if, owing to their lack of skill in means, they engage with physical forms while their mental faculties resort to notions of ‘I’ and ‘mine,’ and if they engage with feelings, perceptions, formative predispositions, and consciousness in a similar manner, they will engage in the conditioning of physical forms, and similarly, they will engage in the conditioning of feelings, they will engage in the conditioning of perceptions, they will engage in the conditioning of formative predispositions, and they will engage in the conditioning of consciousness. Engaging in such conditioning, they cannot grasp the transcendent perfection of wisdom, and they cannot engage in union with the transcendent perfection of wisdom. Without perfecting the transcendent perfection of wisdom, they will not attain emancipation in omniscience.201
“Venerable Lord, when unskilled bodhisattvas practice the transcendent perfection of wisdom while their mental faculties resort to notions of ‘I’ and ‘mine,’ and so on, and if they engage in the gateways of mnemonic incantation and the gateways of meditative stability, they will engage in the conditioning of the gateways of mnemonic incantation and the gateways of meditative stability. Engaging in such conditioning, they cannot grasp the transcendent perfection of wisdom, and they cannot engage in union with the transcendent perfection of wisdom. [F.117.a] Without perfecting the transcendent perfection of wisdom, they will not attain emancipation in omniscience. If one were to ask why, it is because physical forms cannot be appropriated, and similarly, feelings, perceptions, formative predispositions, and consciousness cannot be appropriated. The non-appropriation of physical forms is not physical form, on account of the emptiness of its inherent existence. Similarly, the non-appropriation of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the other aggregates], on account of the emptiness of their inherent existence. In the same vein, the gateways of mnemonic incantation and the gateways of meditative stability cannot be appropriated. On account of the emptiness of their inherent existence, the non-appropriation of the gateways of mnemonic incantation or the gateways of meditative stability is not the gateways of mnemonic incantation or the gateways of meditative stability. The transcendent perfection of wisdom also cannot be appropriated, on account of the emptiness of its inherent existence.
“Great bodhisattva beings who practice the transcendent perfection of wisdom in that manner should determine that all things are empty of inherent existence. They should determine that there is no mental wandering whatsoever, with respect to anything. This is the spacious, immeasurable, and indefinable method of great bodhisattva beings, known as the maṇḍala of the meditative stability of non-appropriation, which is not shared in common with all the śrāvakas and pratyekabuddhas.
“Omniscience, also, cannot be appropriated, on account of the emptiness of internal phenomena, on account of the emptiness of external phenomena, and similarly, on account of the emptiness of both external and internal phenomena, and on account of the emptiness of emptiness, [F.117.b] the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of that which is not be to abandoned, the emptiness of inherent existence, the emptiness of all intrinsic defining characteristics, the emptiness of all things, the emptiness of non-apprehension, the emptiness of non-entities, the emptiness of essential nature, and the emptiness of the essential nature of non-entities. If one were to ask why, it is because this omniscience cannot be acquired by means of indications. If one were to ask why, it is because indications are afflictive.
“What, one might ask, constitute those indications? Indications include sights. Indications include sounds, odors, tastes, tangibles and mental phenomena. In the same vein, the gateways of mnemonic incantation are indications. [other meditative experiences], up to and including the gateways of meditative stability, are indications. These are called indications. They are also afflictive, and they should not be acquired. They should not be experienced. Otherwise, the wandering mendicant Śreṇika also would not have gained faith in this omniscient pristine cognition.202
“What you may ask, is faith? It implies conviction, ideation, volition, reliance, attention, appraisal and scrutiny—all without any kind of sign or indication. Therefore, indications should not be acquired. The wandering mendicant Śreṇika indeed became a follower [of the Great Vehicle] endowed with faith, owing to the power of his volition, and he subsequently entered into it by understanding the emptiness of inherent existence. He did not appropriate physical forms, nor did he appropriate feelings, perceptions, formative predispositions, or consciousness in the manner of indications. If one were to ask why, it is because the appropriation of all things, which are empty of their own defining characteristics, did not arise. Again, if one were to ask why, it is because [F.118.a] he did not consider that understanding to be due to the attainment of clear realization of internal phenomena. Nor did he consider that understanding to be due to the attainment of clear realization of external phenomena, or due to the attainment of clear realization of both external and internal phenomena. Nor, on account of the emptiness of internal phenomena, did he consider that understanding to be anything other than clear realization.
“If one were to ask why, it is because he did not consider anything which could engender that understanding, any understanding that could be engendered, or anything from which that understanding could be engendered. He did not consider that understanding to be inside physical forms, nor inside feelings, perceptions, formative predispositions, or consciousness. He did not consider that understanding to be outside physical forms, nor [outside the other aggregates], up to and including consciousness. He did not consider that understanding to be anything other than physical forms. He did not consider it to be anything other than feelings, perceptions, formative predispositions, and consciousness. In this manner, the wandering mendicant Śreṇika resolved that, intent on this sacred doctrine, he would become a follower with faith in the understanding of all phenomena, and that, owing his non-apprehension of all things, he would appropriate nothing at all, since he had taken reality as his standard and was not attentive to indications. Inasmuch as all things cannot be appropriated, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not make assumptions about anything, he did not make assumptions even on the basis of nirvāṇa.
“Venerable Lord! Owing to the non-appropriation of all things, [bodhisattvas] do not grasp physical forms, and similarly, they do not grasp feelings, perceptions, formative predispositions, [F.118.b] and consciousness. In the same vein, owing to the non-appropriation of all things, they do not grasp all the gateways of mnemonic incantation and [other meditative attributes], up to and including the gateways of meditative stability. Owing to the non-existence of transmigration from one world to another at the time of death, they do not make assumptions even on account of this transcendent perfection of wisdom. Without having perfected [the causal attributes], from the four applications of mindfulness up to the noble eightfold path, and [the fruitional attributes], from the ten powers of the tathāgatas up to the eighteen distinct qualities of the buddhas, they will not pass into final nirvāṇa prematurely. If one were to ask why, it is because they consider that those applications of mindfulness are not applications of mindfulness, and in the same vein because they consider that [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not the eighteen distinct qualities of the buddhas [and the rest]. This is the transcendent perfection of wisdom characterized by the non-appropriation of physical forms, possessed by great bodhisattva beings, and similarly the non-appropriation of feelings, perceptions, formative predispositions, and consciousness, and so on, up to the non-appropriation of the gateways of mnemonic incantation and the gateways of meditative stability, and so on, from the non-appropriation of the applications of mindfulness up to the noble eightfold path, and, in the same vein, from the ten powers of the tathāgatas up to the eighteen distinct qualities of the buddhas.
“Moreover, Venerable Lord, great bodhisattva beings who practice the transcendent perfection of wisdom should investigate: ‘What is this transcendent perfection of wisdom, whereby is this transcendent perfection of wisdom, whose is this transcendent perfection of wisdom, and for what purpose is this transcendent perfection of wisdom?’ [F.119.a] When great bodhisattva beings practice the transcendent perfection of wisdom, they should determine that the non-existence and non-apprehension of anything at all denote the transcendent perfection of wisdom.”
Then, Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, what are the things that do not exist and that are non-apprehensible?”
He replied, “Senior Śāradvatīputra, it is owing to the emptiness of internal phenomena, owing to the emptiness of external phenomena, owing to the emptiness of both external and internal phenomena, owing to the emptiness of emptiness, owing to the emptiness of great extent, owing to the emptiness of ultimate reality, owing to the emptiness of conditioned phenomena, owing to the emptiness of unconditioned phenomena, owing to the emptiness of the unlimited, owing to the emptiness of that which has neither beginning nor end, owing to the emptiness of that which is not be to abandoned, owing to the emptiness of inherent existence, owing to the emptiness of all intrinsic defining characteristics, owing to the emptiness of all things, owing to the emptiness of non-apprehension, owing to the emptiness of non-entities, owing to the emptiness of essential nature, and owing to the emptiness of the essential nature of non-entities, that the things associated with the transcendent perfection of wisdom are non-existent, and non-apprehensible. In the same vein, the things associated with the transcendent perfection of meditative concentration, the things associated with the transcendent perfection of perseverance, and similarly, Senior Śāradvatīputra, the things associated with the transcendent perfection of tolerance, the things associated with the transcendent perfection of ethical discipline, and the things associated with the transcendent perfection of generosity are non-existent and non-apprehensible.
“Moreover, Senior Śāradvatīputra, it is owing to the emptiness of internal phenomena, and similarly, owing to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that physical forms are non-existent and non-apprehensible. Similarly, Senior Śāradvatīputra, feelings, perceptions, formative predispositions, and consciousness are also non-existent and non-apprehensible. Senior Śāradvatīputra, even the emptiness of internal phenomena is non-existent and non-apprehensible, [F.119.b] and in the same vein, Senior Śāradvatīputra, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are non-existent and non-apprehensible. Senior Śāradvatīputra, the applications of mindfulness are non-existent and non-apprehensible. In the same vein, [the other causal attributes], up to and including the noble eightfold path, and [the fruitional attributes], from the ten powers of the tathāgatas up to and including the eighteen distinct qualities of the buddhas, are non-existent and non-apprehensible. Senior Śāradvatīputra, the six extrasensory powers are non-existent and non-apprehensible. The real nature is non-existent and non-apprehensible. Senior Śāradvatīputra, the reality of phenomena, the abiding nature of phenomena, the maturity of all things and [other unconditioned phenomena], up to and including the finality of existence, are non-existent and non-apprehensible. Entering the stream is non-existent and non-apprehensible, and the same goes for [the other fruits], up to and including arhatship, which are non-existent and non-apprehensible. The pratyekabuddhas are non-existent and non-apprehensible. The bodhisattvas are non-existent and non-apprehensible. Senior Śāradvatīputra, the buddhas are non-existent and non-apprehensible. Senior Śāradvatīputra, even omniscience is non-existent and non-apprehensible.
“Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom, they should investigate and make their determination accordingly. When they investigate and make their determination in that manner, if they are not disheartened, if they are not intimidated, if they are not afraid, if they are not terrified, and if they will not be terrified, one should know that these great bodhisattva beings will never be separated from the transcendent perfection of wisdom.”
Then, Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, why should one know that these great bodhisattva beings will never be separated from the transcendent perfection of wisdom?”
Senior Subhūti then replied to Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, physical forms are without the nature of physical forms, [F.120.a] and this is correctly and definitively cognized when great bodhisattva beings practice the transcendent perfection of wisdom. Similarly, Senior Śāradvatīputra, feelings, perceptions, formative predispositions, and consciousness are without the nature of consciousness [and the other aggregates], and this is correctly and definitively cognized when great bodhisattva beings practice the transcendent perfection of wisdom. Similarly, Senior Śāradvatīputra, 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 without the nature of the transcendent perfection of wisdom [and the other transcendent perfections], and this is correctly and definitively cognized by great bodhisattva beings. In the same vein, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and [the unconditioned phenomena], up to and including the finality of existence, are without the nature of the finality of existence [and the aforementioned], and this is correctly and definitively cognized when great bodhisattva beings practice the transcendent perfection of wisdom. Senior Śāradvatīputra, it is for this reason that one should know great bodhisattva beings to be never separated from the transcendent perfection of wisdom.”
Then, Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, what is the nature of physical forms? What is the nature of feelings, perceptions, and formative predispositions? What is the nature of consciousness? In the same vein, Senior Subhūti, what is the nature of the finality of existence, and so forth?”
Senior Subhūti then replied to Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, the nature of physical forms is non-entity. Similarly, the nature of feelings, perceptions, [F.120.b] formative predispositions, and consciousness is non-entity. In the same vein, the nature of [all attributes and unconditioned phenomena], up to and including the finality of existence, is non-entity. Senior Śāradvatīputra, it is for this reason that one should know that physical forms are without the nature of physical forms, and in the same vein, that [unconditioned phenomena], up to and including the finality of existence, are without the defining characteristics of the finality of existence [and so forth]. One should know that even defining characteristics are without their nature, and their nature is without defining characteristics.”
Then, Senior Śāradvatīputra asked Senior Subhūti as follows: “Senior Subhūti, will great bodhisattva beings who undertake this training attain emancipation in omniscience?”
“Yes, Senior Śāradvatīputra, it is as you have said! Great bodhisattva beings who undertake this training will attain emancipation in omniscience. If you ask why, Senior Śāradvatīputra, it is because all things are unborn [in cyclic existence] and unemancipated [in nirvāṇa].”
“Senior Subhūti, why are all things unborn and unemancipated?”
“Senior Śāradvatīputra, physical forms are empty of the nature of physical forms, and in that regard, there is no birth; nor is the emancipation of nirvāṇa apprehensible. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of the nature of consciousness [and the other aggregates], and in that regard, there is no birth; nor is the emancipation of nirvāṇa apprehensible. In the same vein, [all attributes and unconditioned phenomena], up to and including the finality of existence, are empty of the nature of the finality of existence [and so forth], and in that regard, there is no birth; nor is the emancipation of nirvāṇa apprehensible.”
Chapter 12
Meditative Stability
[F.121.a] Senior Subhūti then said to the Blessed One, “Venerable Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.
“If they engage with the notion that the self exists in physical forms, or that the self does not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that the self exists in feelings, perceptions, formative predispositions, and consciousness, or that the self does not exist therein, then they are merely engaging with mental images. If they engage with the notion that physical forms are empty, or that these are not empty, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or that these are not empty, then they are merely engaging with mental images. If they engage with the notion that signs exist in physical forms, or that signs do not exist therein, then they are merely engaging with mental images. Similarly, [F.121.b] if they engage with the notion that signs exist in feelings, perceptions, formative predispositions, and consciousness, or that signs do not exist therein, then they are merely engaging with mental images. If they engage with the notion that aspirations exist in physical forms, or that aspirations do not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that aspirations exist in feelings, perceptions, formative predispositions, and consciousness, or that aspirations do not exist therein, then they are merely engaging with mental images. If they engage with the notion that physical forms are calm, or that these are not calm, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are calm, or that these are not calm, then they are merely engaging with mental images. If they engage with the notion that physical forms are void, or that these are not void, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, or that these are not void, then they are merely engaging with mental images. If they engage with the notion that physical forms are afflicted, or that these are purified, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are afflicted, or that these are purified, then they are merely engaging with mental images. If they engage with the notion that physical forms arise, or that these are non-arising, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise, or that these are non-arising, then they are merely engaging with mental images. If they engage with the notion that physical forms cease, or that these are unceasing, [F.122.a] then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness cease, or that these are unceasing, then they are merely engaging with mental images. If they engage with the notion that entities exist in physical forms, or that entities do not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that entities exist in feelings, perceptions, formative predispositions, and consciousness, or that entities do not exist therein, then they are merely engaging with mental images.
“Venerable Lord, when bodhisattvas practice the transcendent perfection of wisdom, if they unskillfully engage with the applications of mindfulness, then they are merely engaging with mental images. In the same vein, if they engage in the same manner with [the other causal attributes], up to and including the noble eightfold path, then they are merely engaging with mental images. If they engage with the ten powers of the tathāgatas, then they are merely engaging with mental images. In the same vein, if they engage in the same manner with [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, then they are merely engaging with mental images.
“Venerable Lord, if great bodhisattva beings who practice the transcendent perfection of wisdom think, ‘I am practicing the transcendent perfection of wisdom. I should cultivate it,’ then they are merely engaging with mental images. If they think, ‘I am a bodhisattva. This is a bodhisattva,’ then they are merely engaging with mental images. If bodhisattvas think, “Those who engage in that manner are cultivating the transcendent perfection of wisdom,’ then they are merely engaging with mental images. One should know this to be the absence of skillful means which great bodhisattva beings might have.” [F.122.b]
Then Senior Subhūti addressed Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom, if they abide in, cognize, and are intent on physical forms, and similarly, if they abide in, cognize, and are intent on feelings, perceptions, formative predispositions, and consciousness, then, while they are abiding in, cognizing, and intent on physical forms, and similarly, while they are abiding in, cognizing, and intent on feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of physical forms, and similarly, they are engaging in the conditioning of feelings, perceptions, formative predispositions, and consciousness. When they engage in the conditioning of physical forms, and so on, up to the conditioning of consciousness, I say they will not be released from subsequent rebirths, they will be agitated by aging, and so on, and they will not be released from suffering, and so forth.”
“Moreover, Śāradvatīputra, if bodhisattvas who practice the transcendent perfection of wisdom unskillfully abide in, cognize, and are intent on the eyes, and in the same vein, if they abide in, cognize, and are intent on [the other sense organs], up to and including the mental faculty, I say they will not be released from suffering and so forth in subsequent rebirths. Similarly, if they abide in, cognize, and are intent on sights, and in the same vein, if they abide in, cognize, and are intent on [the other sense objects], up to and including mental phenomena, I say they will not be released from suffering and so forth in subsequent rebirths. If they abide in, cognize, and are intent on feelings due to sensory contact that is visually compounded, and so on up to feelings due to sensory contact that is mentally compounded, I say they will not be released from suffering and so forth in subsequent rebirths. [F.123.a] If they abide in, cognize, and are intent on the applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path, and likewise, if they abide in, cognize, and are intent on the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, I say they will not be released from suffering and so forth in subsequent rebirths. If they even lack the good fortune to actualize the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment? That would be impossible!
“Senior Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom in that manner they are without skill in means and one should know them to be without skill in means.”
Then Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, how should one know that when they are practicing the transcendent perfection of wisdom they do possess skill in means?”
Senior Subhūti then replied to Senior Śāradvatīputra as follows: “Senior Śāradvatīputra, when great bodhisattva beings [skillfully] practice the transcendent perfection of wisdom, they do not engage with physical forms, and they do not engage with feelings, perceptions, formative predispositions, and consciousness. They do not engage with mental images of physical forms, and they do not engage with mental images of feelings, perceptions, formative predispositions, and consciousness. They do not engage with the notion that physical forms are permanent, or the notion that these are impermanent. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or the notion that these are impermanent. They do not engage with the notion that physical forms are imbued with happiness, or the notion that these are imbued with suffering. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, [F.123.b] and consciousness are imbued with happiness, or the notion that these are imbued with suffering. They do not engage with the notion that physical forms are a self, or the notion that these are not a self. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are a self, or the notion that these are not a self. They do not engage with the notion that physical forms are empty, or that these are not empty. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or that these are not empty. They do not engage with the notion that physical forms are with signs, or that they are signless. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with signs, or that these are signless. They do not engage with the notion that physical forms have aspirations, or that they are without aspirations. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness have aspirations, or that they are without aspirations. They do not engage with the notion that physical forms are calm, or that they are not calm. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are calm, or that they are not calm. They do not engage with the notion that physical forms are void, or that they are not void. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, or that they are not void. They do not engage with the notion that physical forms are afflicted, or that they are purified. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are afflicted, or that they are purified. They do not engage with the notion that physical forms arise, or that they are non-arising. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise, or that they are non-arising. They do not engage with the notion that physical forms cease, or that they are unceasing. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, [F.124.a] and consciousness cease, or that they are unceasing. They do not engage with the notion that physical forms are entities, or that they are non-entities. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are entities, or that they are non-entities.
“Senior Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom in that manner one should know that they are endowed with skillful means. If you were to ask why, Senior Śāradvatīputra, it is because the emptiness of physical forms is not physical forms. Emptiness is not other than physical forms, nor are physical forms other than emptiness. The nature of physical forms is indeed emptiness, and emptiness is indeed physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the other aggregates]. Emptiness is not other than consciousness, nor is consciousness other than emptiness. Emptiness is indeed consciousness. The nature of consciousness is indeed emptiness. In the same vein, the emptiness of [the meditative experiences], up to and including the applications of mindfulness, is not the applications of mindfulness [and the rest]. Emptiness is not other than the applications of mindfulness, nor are the applications of mindfulness other than emptiness. The nature of the applications of mindfulness is indeed emptiness. Emptiness is indeed the applications of mindfulness. In the same vein, that which is empty of [the other causal attributes], up to and including the noble eightfold path, is not the noble eightfold path [and the rest]. Emptiness is not other than the noble eightfold path, nor is the noble eightfold path other than emptiness. The nature of the noble eightfold path is indeed emptiness. [F.124.b] Emptiness is indeed the noble eightfold path. Similarly, [the other attributes], up to and including the ten powers of the tathāgatas, are not one thing and emptiness another. Emptiness is not other than the ten powers of the tathāgatas, nor are the ten powers of the tathāgatas other than emptiness. The nature of the ten powers of the tathāgatas is indeed emptiness. Emptiness is indeed the ten powers of the tathāgatas. In the same vein, the emptiness of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is not the eighteen distinct qualities of the buddhas [and the rest]. Emptiness is not other than the eighteen distinct qualities of the buddhas, nor are the eighteen distinct qualities of the buddhas other than emptiness. The nature of the eighteen distinct qualities of the buddhas is indeed emptiness. Emptiness is indeed the eighteen distinct qualities of the buddhas.
“Senior Śāradvatīputra, if great bodhisattva beings, when they practice the transcendent perfection of wisdom, do not accept that are practicing, do not accept that they are not practicing, do not accept that they are both practicing and not practicing, and do not accept that they are neither practicing nor not practicing, then great bodhisattva beings who practice the transcendent perfection of wisdom in that manner will have the good fortune to actualize manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
Then Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, why is it that great bodhisattva beings, when [skillfully] practicing the transcendent perfection of wisdom, do not accept anything at all?”
He replied, “Senior Śāradvatīputra, the essential nature of that transcendent perfection of wisdom is non-apprehensible. If you ask why, it is because the transcendent perfection of wisdom is the essential nature of non-entity. [F.125.a] Śāradvatīputra, for this reason, when great bodhisattva beings practice the transcendent perfection of wisdom, they do not accept that they are practicing, and in the same vein, they do not accept that they are neither practicing nor not practicing [and so forth]. If you ask why, it is because they have followed the principle that all things have the essential nature of non-entity, and therefore they have not appropriated them. This is the meditative stability of great bodhisattva beings, non-acquisitive with respect to all things—the spacious, immeasurable, and indefinable method which is not shared in common with all the śrāvakas and pratyekabuddhas. Great bodhisattva beings who are not separated from this meditative stability will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.” [B12]
Then Senior Śāradvatīputra addressed Senior Subhūti as follows: “Senior Subhūti, is it that only great bodhisattva beings who possess and are never separated from this meditative stability will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment, or else, are there other meditative stabilities through which buddhahood will be attained?”
Senior Subhūti replied, “Senior Śāradvatīputra, great bodhisattva beings who abide in other meditative stabilities will also swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
“Senior Subhūti,” he continued, “abiding in which meditative stabilities will great bodhisattva beings swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment?”
“Senior Śāradvatīputra,204 (1) there is the meditative stability of great bodhisattva beings named Heroic Valour. Abiding therein, great bodhisattva beings [F.125.b] will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. In the same vein, (2) there is the meditative stability named Precious Seal. (3) There is the meditative stability named Lion’s Play.205 (4) There is the meditative stability named Beautiful Moon. (5) There is the meditative stability named Crest of the Victory Banner of the Moon. (6) There is the meditative stability named Surpassing All Phenomena.206 (7) There is the meditative stability named Unseen Pinnacle.207 (8) There is the meditative stability named Certainty in the Expanse of Reality. (9) There is the meditative stability named Crest of the Victory Banner of Certainty. (10) There is the meditative stability named Adamantine. (11) There is the meditative stability named Seal of Entry into All Phenomena. (12) There is the meditative stability named Consecrated as a King of Meditative Stability.208 (13) There is the meditative stability named Seal of the King.209 (14) There is the meditative stability named Power of Perseverance.210 (15) There is the meditative stability named Sublimation [of All Things]. (16) There is the meditative stability named Definitive Engagement in Precise Etymology.211 (17–18) There are the meditative stabilities named Entry into Designations and Observation of Spatial Directions.212 (19) There is the meditative stability named Seal of Retention.213 (20) There is the meditative stability named Unimpaired. (21) There is the meditative stability named Oceanic Seal Gathering All Phenomena. (22) There is the meditative stability named Permeation of Space. (23) There is the meditative stability named Indestructible Maṇḍala.214 (24) There is the meditative stability named [Shoulder Ornament of] the Victory Banner’s Crest.215 (25) There is the meditative stability named Crest of Power.216 (26) There is the meditative stability named Pursuit of the Stream.217 (27) There is the meditative stability named Yawning Lion.218 (28) There is the meditative stability named Establishment of the Array. (29) There is the meditative stability named Precious Source. (30) There is the meditative stability named Illumination. (31) There is the meditative stability named Unseeking. (32) There is the meditative stability named No Fixed Abode. [F.126.a] (33) There is the meditative stability named Free from Mentation. (34) There is the meditative stability named Taintless Lamp.219 (35) There is the meditative stability named Boundless Light. (36) There is the meditative stability named Illuminator.220 (37) There is the meditative stability named Pure Sanctuary.221 (38) There is the meditative stability named Immaculate Light. (39) There is the meditative stability named Bringer of Joy.222 (40) There is the meditative stability named Lightning Lamp.223 (41) There is the meditative stability named Unconquerable. (42) There is the meditative stability named Majestic.224 (43) There is the meditative stability named Free from Extinction.225 (44) There is the meditative stability named Unvanquished.226 (45) There is the meditative stability named Subdued. (46) There is the meditative stability named Lamp of the Sun. (47) There is the meditative stability named Lamp of the Moon [or Immaculate Moon].227 (48) There is the meditative stability named Pure Appearance.228 (49) There is the meditative stability named Illuminating. (50) There is the meditative stability named Supreme Source. (51) There is the meditative stability named Crest of Pristine Cognition.229 (52) There is the meditative stability named Stability of Mind. (53) There is the meditative stability named Total Illumination.230 (54) There is the meditative stability named Consecrated. (55) There is the meditative stability named Jewel Cusp. (56) There is the meditative stability named Seal of the Sacred Doctrine.231 (57) There is the meditative stability named Sameness of All Things. (58) There is the meditative stability named Renunciation of Delight. (59) There is the meditative stability named Sublimation of [All] Phenomena.232 (60) There is the meditative stability named Dispersal. (61) There is the meditative stability named Distinguishing the Terms Associated with All Phenomena. (62) There is the meditative stability named Establishing the Sameness of All Letters.233 (63) There is the meditative stability named Devoid of Letters.234 (64) There is the meditative stability named Eradication of Referents.235 (65) There is the meditative stability named Unmodified.236 (66) There is the meditative stability named Ascertainment of Names.237 (67) There is the meditative stability named Roaming. (68) There is the meditative stability named Devoid of Darkness.238 (69) There is the meditative stability named Engaging in Conduct. [F.126.b] (70) There is the meditative stability named Unwavering. (71) There is the meditative stability named Transcendence of the Range.239 (72) There is the meditative stability named Accumulation of All Attributes. (73) There is the meditative stability named Abiding Without Mentation.240 (74) There is the meditative stability named Blossoming and Purity of the Flowers of Virtue. (75) There is the meditative stability named Endowed with the Factors Conducive to Enlightenment. (76) There is the meditative stability named Boundless Inspiration.241 (77) There is the meditative stability named Equal to the Unequaled.242 (78) There is the meditative stability named Transcending All Things.243 (79) There is the meditative stability named Utterly Devoid of Delimitation.244 (80) There is the meditative stability named Dispelling of Doubt. (81) There is the meditative stability named Without Settled Focus.245 (82) There is the meditative stability named Single Array. (83) There is the meditative stability named Manifest Attainment of Modalities.246 (84) There is the meditative stability named Unity of Aspects.247 (85) There is the meditative stability named Non-dispersion of Aspects. (86) There is the meditative stability named [Comprehension of/] Dispersal of All Bases of Rebirth [through Realization].248 (87) There is the meditative stability named Entrance to Symbols and Sounds. (88) There is the meditative stability named Devoid of Vocalic Syllables.249 (89) There is the meditative stability named Burning Lamp. (90) There is the meditative stability named Purification of Defining Characteristics.250 (91) There is the meditative stability named Manifestly Imperceptible.251 (92) There is the meditative stability named Endowed with All Finest Aspects.252 (93) There is the meditative stability named Absence of Joy with Respect to All Happiness and Suffering. (94) There is the meditative stability named Inexhaustible Cornucopia. (95) There is the meditative stability named Retentive Intelligence.253 (96) There is the meditative stability named Complete Elimination of Right and Wrong. (97) There is the meditative stability named Imbued with Resonance.254 (98) There is the meditative stability named Appeasing of All Deviations and Obstacles.255 (99) There is the meditative stability named Taintless Light. (100) There is the meditative stability named Endowed with the Essence. [F.127.a] (101) There is the meditative stability named Taintless Light of the Full Moon.256 (102) There is the meditative stability named Great Array [/Ornament]. (103) There is the meditative stability named Illuminator of All Worlds.257 (104) There is the meditative stability named Sameness of Meditative Stability. (105) There is the meditative stability named Taintless Modality Devoid of Impurities.258 (106) There is the meditative stability named Convergence of All Mental Afflictions in Non-affliction.259 (107) There is the meditative stability named Engaging Without Wavering and Without Settled Focus.260 (108) There is the meditative stability named Abiding in the Real Nature Without Mentation. (109) There is the meditative stability named Dispelling the Misery of Corporeality. (110) There is the meditative stability named Obliterating Defects of Speech, Transforming Them as if into Space.261 And, (111) there is the meditative stability named Unattached, Liberated, and Uncovered like Space.
“Senior Śāradvatīputra, these are the meditative stabilities of great bodhisattva beings, abiding in which they will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
Then, Senior Subhūti said to Senior Śāradvatīputra, “O Senior Śāradvatīputra! The tathāgatas, arhats, genuinely perfect buddhas of the past have foreordained that great bodhisattva beings who abide in these abovementioned meditative stabilities will attain unsurpassed and genuinely perfect enlightenment. One should know that the tathāgatas, arhats, genuinely perfect buddhas who are presently alive, residing in the world systems of the ten directions, numerous as the sands of the River Ganges, also make prophecies with regard to those great bodhisattva beings. [F.127.b]
“Without considering any of those meditative stabilities, these bodhisattvas are absorbed in meditation. They do not make assumptions on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ All these conceptual imaginations are absent and do not arise.”
Then, Senior Śāradvatīputra said to Senior Subhūti, “Senior Subhūti, should one then know that great bodhisattva beings who abide in these meditative stabilities have been foreordained by the tathāgatas of the past and are being foreordained by the tathāgatas who are alive at present, residing in the world systems of the ten directions, numerous as the sands of the River Ganges?”
“Senior Śāradvatīputra, that is not the case! If you ask why, it is because, Senior Śāradvatīputra, the transcendent perfection of wisdom, the meditative stabilities, and great bodhisattva beings are not distinct from one another. Rather, the bodhisattvas themselves are the meditative stabilities, and the meditative stabilities are themselves the bodhisattvas. The bodhisattvas, the meditative stabilities, and this transcendent perfection of wisdom are without duality, and they are inseparable.”
“Senior Subhūti, if the meditative stabilities and the bodhisattvas are not distinct from one another, and if the meditative stabilities are themselves the bodhisattvas, and the bodhisattvas are themselves the meditative stabilities, and if both the meditative stabilities and the bodhisattvas are the transcendent perfection of wisdom, then they will not know through their meditative stabilities that all things are sameness, nor will they have any cognition.”
“Senior Śāradvatīputra, for these reasons great bodhisattva beings [F.128.a] do not know through their meditative stability that all things are sameness, nor do they have any cognition. If you ask why,” he continued, “it is owing to the non-existence of that bodhisattva, that meditative stability, and that transcendent perfection of wisdom that they do not know, and indeed that they have no cognition.”
Then the Venerable Lord congratulated Senior Subhūti, saying, “Well said, Subhūti! Well said! You whom I have declared to be supreme among śrāvakas abiding free from afflicted mental states, you have spoken these words well! In conformity with your approach, great bodhisattva beings should indeed train in the transcendent perfection of wisdom, and they should train accordingly in the transcendent perfection of meditative concentration, in the transcendent perfection of perseverance, in the transcendent perfection of tolerance, in the transcendent perfection of ethical discipline, and in the transcendent perfection of generosity. Similarly, they should train in the applications of mindfulness, and [in the other causal attributes], up to and including the noble eightfold path, and in the ten powers of the tathāgatas, and in the same vein, in [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”
Then Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, when great bodhisattva beings train accordingly, do they train in the transcendent perfection of wisdom?”
The Venerable Lord replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do train in the transcendent perfection of wisdom. In doing so, they train without apprehending anything. It is in the same manner that they train in the [other transcendent perfections], from the transcendent perfection of generosity onwards. In the same vein, when they train accordingly, they also train in the [causal attributes], from the applications of mindfulness onwards, and when they train accordingly, [F.128.b] they also train in the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. In doing so, they train without apprehending anything.”
Then, Senior Śāradvatīputra asked the Venerable Lord, “Venerable Lord, so is it the case that when great bodhisattva beings train accordingly, they train in the transcendent perfection of wisdom, and in doing so, that they train without apprehending anything?”
The Venerable Lord replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do indeed train in the transcendent perfection of wisdom, without apprehending anything.”
Then he asked, “Venerable Lord, what is it that they do not apprehend?”
The Venerable Lord replied, “Owing to the utter purity of all things, they do not apprehend a self. They do not apprehend sentient beings, and so on. They do not apprehend knowers and viewers. Similarly, owing to the utter purity of all things, they do not apprehend the psycho-physical aggregates. They do not apprehend the sensory elements. They do not apprehend the sense fields. Owing to the utter purity of all things, they do not apprehend fundamental ignorance, and they do not apprehend [the other links of dependent origination], up to and including aging and death. Similarly, owing to the utter purity of all things, they do not apprehend [the truth of] suffering. Nor do they apprehend [the truths of] the origin of suffering, the cessation of suffering, and the path that leads to it. Similarly, owing to the utter purity of all things, they do not apprehend the world system of desire; nor do they apprehend the world system of form and nor do they apprehend the world system of formlessness. Similarly, owing to the utter purity of all things, they do not apprehend the applications of mindfulness, and they do not apprehend [the other causal attributes], up to and including the noble eightfold path. Similarly, owing to the utter purity of all things, they do not apprehend the ten powers of the tathāgatas, and they do not apprehend [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Owing to the utter purity of all things, they do not apprehend the six transcendent perfections. Owing to the utter purity of all things, they do not apprehend those entering the stream. Owing to the utter purity of all things, [F.129.a] they do not apprehend those who are tied to one more rebirth, those who will not be reborn, and those who have attained arhatship. Owing to the utter purity of all things, they do not apprehend pratyekabuddhas. Owing to the utter purity of all things, they do not apprehend bodhisattvas. Owing to the utter purity of all things, they do not apprehend tathāgatas.”
Then Senior Śāradvatīputra asked the Venerable Lord, “Venerable Lord, what is that purity?”
The Blessed One replied, “Purity indicates that all things are non-arising. Similarly, they are unceasing. They are neither afflicted nor are they purified. They do not arise, and they are without apprehension—all things are unconditioned.”
“Venerable Lord, when great bodhisattva beings train accordingly, in what things do they train?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do not train in anything at all. If you ask why, Śāradvatīputra, it is because these things are non-existent in the ways that ordinary people are fixated on them.”
“Venerable Lord, how is it that these things are non-existent in the ways that ordinary people are fixated on them?”
The Blessed One replied, “They exist to the extent that they do not exist, and accordingly, since they do not exist, [their posited existence] is called fundamental ignorance.”
“Venerable Lord,” he asked, “why are these things that do not exist called fundamental ignorance?”
The Blessed One replied, “Śāradvatīputra, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that physical forms are non-existent. Similarly, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that feelings, [F.129.b] perceptions, formative predispositions, and consciousness are non-existent. Similarly, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that the applications of mindfulness are non-existent, and non-apprehensible. In the same vein, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are non-existent. However, ordinary people, through their fixations due to fundamental ignorance and craving, become fixated and impute that which is non-existent as existent. Through their adherence to the two extremes of eternalism and nihilism, without knowing and without seeing, they imagine those things that are non-existent, and after imputing them, they become fixated on the [psycho-physical aggregates that constitute] name and form. In the same vein, they become fixated on [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since, owing to their fixation on these things, they imagine things that are non-existent, they do not know and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms. Similarly, they neither know nor see feelings, perceptions, formative predispositions, and consciousness; in the same vein, they neither know nor see [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. It is precisely because they neither know nor see that they come to be styled ‘ordinary people.’
“These people will not attain emancipation, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the world system of desire. Similarly, they will not be emancipated from the world system of form or the world system of formlessness. They will not be emancipated into the doctrines of the śrāvakas or the pratyekabuddhas. They will not be emancipated into the doctrines of the bodhisattvas. They will not be emancipated into the doctrines of the genuinely perfect buddhas. They lack convictions. [F.130.a] They lack the conviction that physical forms are emptiness.262 Similarly, they lack the convictions that feelings are emptiness, that perceptions are emptiness, that formative predispositions are emptiness, that consciousness is emptiness, and so on, up to and including the fruitional attributes. Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the transcendent perfection of generosity. They are not stable in the other transcendent perfections, up to and including the transcendent perfection of wisdom. They are not stable in the irreversible [sublime] levels, and they are not stable in [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. For that reason, they are called ‘ordinary people,’ and they are said to be ‘fixated.’ If you ask what is their fixation, and on what they are fixated, they are fixated on physical forms, and they are fixated on [the other aggregates], including consciousness. Similarly, they are fixated on the eyes, and in the same manner they are fixated on [the other sense organs], including the mental faculty. They are fixated on sights, sounds, odors, tastes, tangibles, and mental phenomena. Similarly, they are fixated on the sensory elements. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on the applications of mindfulness, and in the same vein they are fixated on [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”
Then Senior Śāradvatīputra asked the Venerable Lord, “Venerable Lord, when bodhisattvas train accordingly, is it then the case that they do not train in the transcendent perfection of wisdom, and that they will not attain emancipation in omniscience?”
The Blessed One replied, “Śāradvatīputra, the bodhisattvas who train accordingly do not train in the transcendent perfection of wisdom, and they will not attain emancipation in omniscience.”
The Blessed One replied, “Śāradvatīputra, great bodhisattva beings who are unskillful conceive of and become fixated on the transcendent perfection of wisdom. Similarly, they conceive of and become fixated on the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. In the same vein, they conceive of and become fixated on [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Having become fixated, they conceive of the understanding of all things, and of omniscience, and it is after imagining these that they become fixated on omniscience. Śāradvatīputra, for these reasons bodhisattvas do not train in the transcendent perfection of wisdom, and they will not attain emancipation in the state of omniscience.”
Then, Senior Śāradvatīputra asked the Blessed One, “Venerable Lord, so is it the case that when bodhisattvas train accordingly, they do not train in the transcendent perfection of wisdom, and they do not attain emancipation in omniscience?”
The Blessed One replied, “Śāradvatīputra, bodhisattvas who train accordingly do not train in the transcendent perfection of wisdom, and they do not attain emancipation in omniscience.”
“Venerable Lord,” he asked, “how should great bodhisattva beings then train in the transcendent perfection of wisdom, and how do great bodhisattva beings, on training accordingly, attain emancipation in omniscience?”
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of wisdom do not consider the nature of the transcendent perfection of wisdom, [F.131.a] and, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, they train in the transcendent perfection of wisdom without apprehending anything and attain emancipation in omniscience. If you ask what is this non-apprehension, when they practice the transcendent perfection of generosity, they do not apprehend this transcendent perfection of generosity. In the same vein, when they practice the other transcendent perfections, up to and including the transcendent perfection of wisdom, they do not apprehend the transcendent perfection of wisdom, and so forth. They do not apprehend [the causal attributes], up to and including enlightenment. They do not apprehend [the fruitional attributes], up to and including omniscience. Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, it is owing to their non-apprehension that they train in the transcendent perfection of wisdom and will attain emancipation in omniscience.”
“Venerable Lord,” he asked, “with respect to what will they attain emancipation owing to their non-apprehension?”
The Blessed One replied, “They will attain emancipation owing to their non-apprehension of the emptiness of internal phenomena, and in the same vein, owing to their non-apprehension of the other aspects of emptiness, up to and including the emptiness of all things.”
Then, Senior Subhūti asked the Blessed One, “Venerable Lord! From what will emancipation be attained by means of this vehicle, and where will this vehicle come to rest?”
The Blessed One replied, “Subhūti, emancipation will be attained from the three world systems, and consequently emancipation will be attained in omniscience. It will come to rest therein, and it will do so owing to non-duality. If you ask why, it is because the doctrine of the Great Vehicle and the doctrine which is omniscience are neither conjoined, nor disjoined. They share a single defining characteristic in that they are immaterial, unrevealed, unimpeded, and without defining characteristics. [F.131.b] If you ask why, Subhūti, it is because things that are without defining characteristics do not attain emancipation, will not attain emancipation, and have not attained emancipation.
“If you ask why, it is because one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the expanse of reality. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the real nature, and merely wishes to attain emancipation in the finality of existence. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the inconceivable expanse. One who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in spiritual attainment and [consequent] happiness. One who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the element of exertion. In the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the element of dispassion, the element of cessation, and the emptiness of physical forms, and similarly, merely wishes to attain emancipation in the emptiness of feelings, perceptions, formative predispositions, and consciousness. If you ask why, Subhūti, it is because the emptiness of physical forms will not attain emancipation from the three world systems, and it will not come to rest in omniscience. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness will not attain emancipation from the three world systems, and it will not come to rest in omniscience. If you ask why, Subhūti, it is because physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness, [and so forth]. [F.132.a]
“Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the emptiness of the eyes, and in the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attaining emancipation in the emptiness of feelings due to sensory contact that is visually compounded, and so on, up to and including feelings due to sensory contact that is mentally compounded. If you ask why, Subhūti, it is because the emptiness of the eyes will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, the emptiness of [the other sensory attributes], up to and including feelings due to sensory contact that is mentally compounded, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the eyes are empty of the eyes, and in the same vein, [the other sensory attributes] are empty of feelings due to sensory contact that is visually compounded, and so forth; similarly, feelings due to sensory contact that is mentally compounded, and so forth, are empty of feelings due to sensory contact that is mentally compounded.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in dreams. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in magical displays, mirages, echoes, optical aberrations, and in phantom emanations of the tathāgatas. If you ask why, Subhūti, it is because the essential nature of dreams will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, the essential nature of magical displays, and the essential nature of mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, [F.132.b] Subhūti, it is because the essential nature of dreams is empty of the essential nature of dreams, and in the same vein, the essential nature of magical displays, and the essential nature of mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas, and so forth.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the transcendent perfection of generosity. Similarly, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the transcendent perfection of ethical discipline, in the transcendent perfection of tolerance, in the transcendent perfection of perseverance, in the transcendent perfection of meditative concentration, and in the transcendent perfection of wisdom. If you ask why, Subhūti, it is because the essential nature of the transcendent perfection of generosity will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, Subhūti, the essential nature of 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 will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of the transcendent perfection of generosity is empty of the essential nature of the transcendent perfection of generosity, and similarly, Subhūti, the essential nature of the transcendent perfection of ethical discipline, the essential nature of the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom are empty of the essential nature of the transcendent perfection of wisdom, and so forth.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the emptiness of internal phenomena, [F.133.a] and in the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. If you ask why, Subhūti, it is because the essential nature of the emptiness of internal phenomena will not attain emancipation from the three world systems, and will not come to rest in omniscience. In the same vein, the essential nature of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the essential nature of internal phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities, and so forth.
“In the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the applications of mindfulness. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of the essential nature of the applications of mindfulness. Similarly, one who wishes to attain emancipation in things that are without defining characteristics merely wishes to attain emancipation in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. If you ask why, it is because, in the same vein, the essential nature of [these causal attributes], up to and including the noble eightfold path, will not attain emancipation from the three world systems, and will not come to rest in omniscience. [F.133.b] If you ask why, it is because, in the same vein, the essential nature of [these causal attributes], up to and including the noble eightfold path, is empty of the essential nature of the noble eightfold path, and so forth. This same refrain should also be extensively applied to [the fruitional attributes], including the ten powers of the tathāgatas, the four assurances, and the four modes of analytical knowledge, and so on, up to the eighteen distinct qualities of the buddhas, just as has been indicated in the context of the noble eightfold path.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to be born as an arhat whose contaminants have ceased. In the same vein, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to be born as a pratyekabuddha, or as a tathāgata, arhat, and genuine perfect buddha. If you ask why, Subhūti, it is because the essential nature of a tathāgata, and so forth, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of an arhat whose contaminants have ceased is empty of the essential nature of an arhat, and similarly, the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha, and the essential nature of a tathāgata is empty of the essential nature of a tathāgata.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the fruit of entering the stream. Similarly, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the fruit of being tied to one more rebirth, in the fruit of not returning [to cyclic existence], in arhatship, in individual enlightenment, and in omniscience. If you ask why, [F.134.a] the same refrain should be extensively applied to [all these fruits], just as has been indicated in the context of the noble eightfold path.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in names. Similarly, Subhūti, one wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in symbols, conventional expressions, and designations. If you ask why, Subhūti, the emptiness of names will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the emptiness of names is empty of the emptiness of names, and in the same vein, the emptiness of [those other terms], up to and including designations, is empty of the emptiness of designated phenomena, and so forth.
“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in that which is non-arising; in the same vein, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in that which is unceasing, and in signlessness, non-affliction, non-purification, and non-conditioning. The same refrain should be extensively applied to [these states], just as has been indicated in the context of names. Subhūti, it is for these reasons that the Great Vehicle does attain emancipation from the three world systems, and consequently comes to rest in omniscience, and it does so in an unwavering manner.”263
Chapter 13
Like Space
The Blessed One addressed Senior Subhūti as follows: “Subhūti, you asked where this vehicle will come to rest. In this regard, Subhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Subhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Subhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.
“Subhūti, just as non-arising neither comes to rest, nor does it not come to rest, similarly, this vehicle does not come to rest, nor does it not come to rest; in the same vein, just as non-cessation, non-signlessness, non-affliction, non-purification and non-conditioning neither come to rest, nor do they not come to rest, similarly, Subhūti, this vehicle does not come to rest, nor does it not come to rest. If you ask why, Subhūti, it is because the essential nature of the expanse of reality neither comes to rest, nor does it not come to rest. If you ask why, Subhūti, it is because the essential nature of the expanse of reality is empty of the essential nature of the expanse of reality. In the same vein, the essential nature of those other unconditioned phenomena, up to and including non-conditioning, is empty of non-conditioning, [and so forth]. Subhūti, for these reasons this [Great] Vehicle will not come to rest anywhere, but nor will it not do so. This is owing to its non-resting.
“Also, Subhūti, you asked who will attain emancipation by means of this vehicle. In this regard, Subhūti, no one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those things associated with this vehicle, and with those who would attain emancipation, and that in which emancipation is attained, are non-existent and they are non-apprehensible. [F.135.a] Since all things are accordingly non-existent and non-apprehensible, who could attain emancipation by means of anything? In what could emancipation possibly be attained? If you ask why, Subhūti, it is because the self and other [posited subjects], up to and including the knower and the viewer, are non-apprehensible. This being the case, the ‘self’ is never apprehensible. Similarly, [other posited subjects], from sentient beings and living creatures to knowers and viewers, are all non-apprehensible.
“Similarly, the expanse of reality is non-apprehensible, owing to its utter purity. The real nature is non-apprehensible, owing to its utter purity. The finality of existence is non-apprehensible, [owing to its utter purity]. The inconceivable expanse is non-apprehensible, owing to its utter purity. The psycho-physical aggregates and sensory elements are non-apprehensible, owing to their utter purity. The sensory elements and sense fields are non-apprehensible, owing to their utter purity. Similarly, the transcendent perfection of generosity is non-apprehensible, owing to its utter purity. Similarly, 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 non-apprehensible, owing to their utter purity. Similarly, the emptiness of internal phenomena is non-apprehensible, owing to its utter purity, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are non-apprehensible, owing to their utter purity.
“Similarly, the applications of mindfulness are non-apprehensible, owing to their utter purity, and in the same vein, [the other causal attributes], up to and including the noble eightfold path, are non-apprehensible, owing to their utter purity. Those who have entered the stream are non-apprehensible, owing to their utter purity. Similarly, those who are tied to one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and those who have become tathāgatas, arhats, genuinely perfect buddhas are non-apprehensible, owing to their utter purity. Similarly, the fruit of having entered the stream is non-apprehensible, owing to its utter purity. Similarly, [F.135.b] the fruit of being tied to one more rebirth, the fruit of being no longer subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment are non-apprehensible, owing to their utter purity. Omniscience is non-apprehensible, owing to its utter purity. Similarly, non-arising, non-cessation, non-affliction, non-purification and non-conditioning are non-apprehensible, owing to their utter purity. The limit of the past is non-apprehensible, owing to its utter purity. Similarly, the limit of the future and the present are non-apprehensible, owing to their utter purity. Similarly, motion, non-motion, resting, and arising are non-apprehensible, owing to their utter purity. Similarly, decrease and increase are non-apprehensible, owing to their utter purity.”
“What, you may ask, is it that is non-apprehensible, on account of which all things are not apprehended? Things are not apprehended because the expanse of reality is non-apprehensible. If you ask why, Subhūti, it is because the expanse of reality, owing to its utter purity, has not been, is not and will not be apprehended by anyone. In the same vein, things are not apprehended because the real nature is non-apprehensible, because the finality of existence is non-apprehensible, because emptiness is non-apprehensible, because the transcendent perfection of wisdom is non-apprehensible, because the emptiness of internal phenomena is non-apprehensible, and because [the other aspects of emptiness] up to and including the emptiness of the essential nature of non-entities, are non-apprehensible. Similarly, things are not apprehended because the applications of mindfulness are non-apprehensible. Things are not apprehended because [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas are non-apprehensible. Similarly, things are not apprehended because those who have entered the stream are non-apprehensible, and in the same vein, [F.136.a] things are not apprehended because [other realized beings] up to and including genuinely perfect buddhas, are non-apprehensible. Similarly, things are not apprehended because the fruit of having entered the stream is non-apprehensible. In the same vein, things are not apprehended because [the other attainments], up to and including unsurpassed, genuinely perfect enlightenment, are non-apprehensible.
“Similarly, things are not apprehended because non-arising is non-apprehensible. Things are also not apprehended because other unconditioned phenomena, up to and including non-conditioning, are non-apprehensible, owing to their utter purity. If you ask why, Subhūti, it is the case that things are not apprehended because, owing to its utter purity, non-conditioning [and so forth] is non-apprehensible.
“Similarly, things are not apprehended because the first level [of realization] is non-apprehensible. Things are not apprehended because [the other levels of realization], up to and including the tenth level, are non-apprehensible, owing to their utter purity.
“In this regard, if you ask what are the ten levels, they comprise (1) the level of bright insight, (2) the level of buddha nature, (3) the level of eightfold acceptance, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of dispassion, (7) the level of [an arhat’s] spiritual achievement, (8) the level of the pratyekabuddhas, (9) the level of the bodhisattvas, and (10) the actual level of the genuinely perfect buddhas.265
“In the emptiness of internal phenomena, the first level is non-apprehensible, and similarly, the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth levels are non-apprehensible. In the same vein, in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, due to their utter purity, the first level is non-apprehensible, as are [the other levels], up to and including the tenth level, due to their utter purity. If you ask why, Subhūti, it is because the first level has not been, is not, and will not be apprehended by anyone, and [the other levels], up to and including the tenth level, owing to their utter purity, have not been, are not, and will not be apprehended by anyone.
“Similarly, in the emptiness of internal phenomena, the maturation of sentient beings is non-apprehensible due to its utter purity, and [in to the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, the maturation of sentient beings is non-apprehensible. [F.136.b] Similarly, in the emptiness of internal phenomena, the refinement of the buddhafields is non-apprehensible due to its utter purity, and in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, the refinement of the buddhafields is non-apprehensible. Similarly, in the emptiness of internal phenomena, the five eyes are non-apprehensible due to their utter purity, and in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, the five eyes are non-apprehensible.
“So it is, Subhūti, that when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, owing to the non-apprehension of all things, they will attain emancipation in omniscience by means of the Great Vehicle.”
Senior Subhūti then said to the Blessed One, “Venerable Lord! This great vehicle, which is called the Great Vehicle, overpowers and attains emancipation from the world with its gods, humans, and antigods. Venerable Lord! As I understand the words spoken by the Blessed One, this Great Vehicle is equal to space. Just as in space, coming, going, and abiding are not discernible, so in this Great Vehicle, also, coming, going, and abiding are not discernible. Just as in space, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible, so in this Great Vehicle, also, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible. It is because it genuinely transcends the three times266 that this vehicle is called the Great Vehicle.”
The Blessed One then replied to Senior Subhūti, “That is so, Subhūti! It is just as you have said! This vehicle is equal to space. That is why it overpowers and attains emancipation from the world with its gods, humans, and antigods. Subhūti, this vehicle of the bodhisattvas comprises the six transcendent perfections. [F.137.a] If you ask what these six are, they are 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. Subhūti, these designate the Great Vehicle of great bodhisattva beings.
“Moreover, Subhūti, this Great Vehicle of great bodhisattva beings comprises the emptiness of internal phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature with respect to non-entities.
“Moreover, this Great Vehicle of great bodhisattva beings comprises all the gateways of mnemonic incantation and all the gateways of meditative stability. The latter include the meditative stability named Heroic Valor and [the other hundred and ten meditative stabilities], up to and including the meditative stability named Unattached, Liberated, and Uncovered like Space.
“Moreover, Subhūti, this Great Vehicle of great bodhisattva beings comprises the four applications of mindfulness, and in the same vein, [all the other causal attributes], up to and including the noble eightfold path. It also comprises the ten powers of the tathāgatas, and [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. [B13]
“Also, Subhūti, you said that this vehicle overpowers and attains emancipation from the world with its gods, humans, and antigods. What, you may ask, is this world, with its gods, humans, and antigods? It comprises the world system of desire, the world system of form, and the world system of formlessness. Subhūti, if the world system of desire were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, [F.137.b] and it were not a non-entity, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because this world system of desire is imagined, fabricated, and verbally constructed—its attributes being impermanent, unstable, ephemeral, changeable, and so on—and because it is a non-entity, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Similarly, Subhūti, if the world system of form and the world system of formlessness were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the world system of form and the world system of formlessness are imagined, fabricated, and verbally constructed,—their attributes being impermanent, unstable, ephemeral, changeable, and so on—and because they are non-entities, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if physical forms were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because physical forms are imagined, fabricated, and verbally constructed—their attributes being entirely impermanent, unstable, ephemeral, changeable, and so on—[F.138.a] and because they are non-entities, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods. The same refrain should be extensively applied to feelings, perceptions, formative predispositions, and consciousness, just as it has been applied to physical forms.
“Similarly, if the eyes, ears, nose, tongue, body, and mental faculty; and similarly, the sense field of sights, the sense field of sounds, the sense field of odors, the sense field of tastes, the sense field of tangibles, and the sense field of mental phenomena; and similarly, visual consciousness, and so on, up to the mental faculty that arises from visually compounded sensory contact; and similarly, the feelings originating from sensory contact that is visually compounded, and so on, up to the feelings arising from sensory contact that is mentally compounded, were all endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because all these, up to and including feelings arising from sensory contact that is mentally compounded are imagined, fabricated, and verbally constructed—their attributes being entirely impermanent, unstable, ephemeral, changeable, and so on—and because they are non-entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the expanse of reality were an entity and not a non-entity, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the expanse of reality is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods. [F.138.b] In the same vein, Subhūti, if the real nature were an entity and not a non-entity, and similarly if the finality of existence and the inconceivable expanse were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the real nature, the finality of existence, and the inconceivable expanse are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the transcendent perfection of generosity were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the transcendent perfection of generosity is not an entity,267 this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Similarly, Subhūti, if 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 were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the transcendent perfections of ethical discipline,268 and so on, up to and including the transcendent perfection of wisdom, are not entities, this supreme vehicle, the Great Vehicle, [F.139.a] does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the applications of mindfulness were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the applications of mindfulness are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and in the same vein, the ten powers of the tathāgatas, and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because [all these attributes], up to and including the eighteen distinct qualities of the buddhas, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if [F.139.b] the attributes of the level of buddha nature were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the attributes of the level of buddha nature are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Similarly, Subhūti, if the attributes of the level of eightfold acceptance, the attributes of those who enter the stream, the attributes of those who are tied to one more rebirth, the attributes of those who are no longer subject to rebirth, the attributes of arhats, the attributes of pratyekabuddhas, the attributes of bodhisattvas, and the attributes of genuinely perfect buddhas were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the attributes of genuinely perfect buddhas, and so forth, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world, with its gods, humans, and antigods.
“Subhūti, if individuals who have attained the level of buddha nature were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because individuals who have attained the level of buddha nature are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Similarly, Subhūti, if individuals who have attained the level of eightfold acceptance, and individuals who have entered the stream, who are tied to one more rebirth, who are no longer subject to rebirth, who are arhats, pratyekabuddhas, bodhisattvas, and genuinely perfect buddhas were entities [F.140.a] and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because individuals who have attained the level of eightfold acceptance, and so on, up to those individuals who are tathāgatas, arhats, genuinely perfect buddhas, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the world with its gods, humans, and antigods were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the world with its gods, humans, and antigods is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the [altruistic] thoughts cultivated by great bodhisattva beings from the time when they first begin to set their mind on enlightenment, up to the time when they are seated at the Focal Point of Enlightenment, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the [altruistic] thoughts cultivated by great bodhisattva beings from the time when they first begin to set their mind on enlightenment, up to the time when they are seated at the Focal Point of Enlightenment, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the adamantine pristine cognition of great bodhisattva beings [F.140.b] were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Subhūti, because the adamantine pristine cognition of bodhisattvas is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the adamantine pristine cognition of great bodhisattva beings were an entity and not a non-entity, then great bodhisattva beings, after realizing that all involuntary reincarnation through propensities and afflicted mental states are not entities, would not have to acquire omniscience. However, Subhūti, because the adamantine pristine cognition of great bodhisattva beings is not an entity, great bodhisattva beings, after realizing that all involuntary reincarnation through propensities and afflicted mental states are not entities, do acquire omniscience. They do overpower and attain emancipation from the world with its gods, humans, and antigods.
“Subhūti, if the thirty-two major marks of a superior man that the tathāgatas, arhats, genuinely perfect buddhas possess were entities and not non-entities, then the tathāgatas, arhats, genuinely perfect buddhas would not overpower and grace the world, with its gods, humans, and antigods, with their magnificence and glory. However, Subhūti, because the thirty-two major marks of a superior man that the tathāgatas, arhats, genuinely perfect buddhas possess are not entities, the tathāgatas, arhats, genuinely perfect buddhas [F.141.a] do overpower and outshine the world, with its gods, humans, and antigods, with their magnificence and glory.
“Subhūti, if the luminosity of the tathāgatas, arhats, genuinely perfect buddhas were an entity and not a non-entity, then the luminosity of the tathāgatas, arhats, genuinely perfect buddhas would not pervade the world, with its gods, humans, and antigods, numerous as the sands of the River Ganges. However, Subhūti, because the luminosity of the tathāgatas, arhats, genuinely perfect buddhas is not an entity, the luminosity of the tathāgatas, arhats, genuinely perfect buddhas does pervade the world, with its gods, humans, and antigods, numerous as the sands of the River Ganges.
“Subhūti, if the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, were an entity and not a non-entity, then the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects,269 would not envelop the countless, innumerable worlds of the ten directions. However, Subhūti, because the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, is not an entity, the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, does envelop the countless, innumerable worlds of the ten directions.
“Subhūti, if the doctrinal wheel of the tathāgatas, arhats, genuinely perfect buddhas were an entity and not a non-entity, then the tathāgatas, arhats, genuinely perfect buddhas would not promulgate in the world that which has not previously been turned in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else. [F.141.b] However, Subhūti, because the doctrinal wheel of the tathāgatas, arhats, genuinely perfect buddhas is not an entity, the tathāgatas, arhats, genuinely perfect buddhas do turn the doctrinal wheel which has not previously been turned by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else.
“Subhūti, if all the sentient beings for whom the tathāgatas turn the doctrinal wheel were entities and not non-entities, then the tathāgatas would not bring all those sentient beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind. However, Subhūti, because all the sentient beings for whom the tathāgatas turn the doctrinal wheel are not entities, the tathāgatas have indeed brought, are bringing, and will bring all those sentient beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind.
“Subhūti, you have said that this vehicle is equal to space. So it is, Subhūti! It is as you have spoken. This vehicle is equal to space. For example, Subhūti, in space the eastern direction is not discernible. The southern direction, the western direction, and the northern direction are not discernible. The zenith, the nadir, and the four intermediate directions are also not discernible. Similarly, Subhūti, in this supreme vehicle, the Great Vehicle, the eastern direction is also not discernible. The southern direction, the western direction, and the northern direction are not discernible. The zenith and the nadir are not discernible, and the intermediate directions are not discernible.
“Just as, Subhūti, space is neither long, nor short, [F.142.a] nor square, nor round, similarly, Subhūti, the supreme vehicle, the Great Vehicle, is also neither long, nor short, nor square, nor round.
“For example, Subhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor pale yellow, nor golden, nor multicolored. Similarly, Subhūti, this vehicle is also neither blue, nor yellow, nor red, nor white, nor crimson, nor pale yellow, nor golden, nor multicolored. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is not the past, the future, or the present. Similarly, Subhūti, this supreme vehicle, the Great Vehicle, is also not the past, the future, or the present. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space has neither decrease nor increase, and diminutions are non-apprehensible. Similarly, Subhūti, this supreme vehicle has also neither decrease nor increase, and diminutions are non-apprehensible. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space neither arises, nor does it cease, nor is it stable, and alterations are non-apprehensible. Similarly, Subhūti, this vehicle also neither arises, nor does it cease, nor is it stable, and alterations are non-apprehensible. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither virtuous nor non-virtuous, and it is neither determinate nor indeterminate. Similarly, Subhūti, this vehicle is also neither virtuous nor non-virtuous, and it is neither determinate nor indeterminate. So it is that this vehicle is said to be equal to space.” [F.142.b]
“For example, Subhūti, space is not something that is seen, nor is it heard, remembered, or cognized. Similarly, Subhūti, this Great Vehicle is also not something that is seen, nor is it heard, remembered, or cognized. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither an object of knowledge, nor is it an object of understanding,270 nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be actualized, nor is it an object to be cultivated. Similarly, Subhūti, this Great Vehicle is also neither an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be actualized, nor is it an object to be cultivated. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither the maturation of past actions, nor does it possess the attributes of maturation. Similarly, Subhūti, this Great Vehicle, too, is neither the maturation of past actions, nor does it possess the attributes of maturation. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither included within the world system of desire, nor is it included within the world system of form, nor is it included within the world system of formlessness. Similarly, Subhūti, this Great Vehicle is also neither included within the world system of desire, nor is it included within the world system of form, nor is it included within the world system of formlessness. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space comprises neither the attributes of desire, nor the attributes of freedom from desire, [F.143.a] and in the same vein, it does not comprise the attributes of [the other aspects of the three poisons], up to and including the attributes free from delusion. Similarly, Subhūti, this Great Vehicle, too, comprises neither the attributes of desire, nor the attributes free from desire, and in the same vein, it does not comprise the attributes of [the other aspects of the three poisons], up to and including the attributes free from delusion. So it is that this vehicle is said to be equal to space.271
“For example, Subhūti, space makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Subhūti, this supreme vehicle, the Great Vehicle, too, makes no reference to any setting of the mind on enlightenment, from the first to the tenth. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is endowed neither with the level of bright insight, nor with the level of buddha nature, nor with the level of eightfold acceptance, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of dispassion, nor with the level of [an arhat’s] spiritual realization, nor with the level of the pratyekabuddhas. Similarly, Subhūti, this supreme vehicle, the Great Vehicle, too, is endowed neither with the level of bright insight, nor with [any of the other levels], up to and including the level of the pratyekabuddhas. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is endowed neither with the fruit of having entered the stream, nor with [any of the other fruits], up to and including that of the level of the pratyekabuddhas. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the fruit of having entered the stream, nor with [any of the other fruits], up to and including that of the level of the pratyekabuddhas. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the genuinely perfect buddhas. Similarly, Subhūti, this Great Vehicle, too, is endowed with neither the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the genuinely perfect buddhas. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; [F.143.b] neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. Similarly, Subhūti, this Great Vehicle, too, is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither permanent, nor is it impermanent; neither is it imbued with happiness, nor is it imbued with suffering; and neither is it a self, nor is it not a self. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; neither is it imbued with happiness, nor is it imbued with suffering; and neither is it a self, nor is it not a self. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither empty, nor is it not empty; neither is it with signs, nor is it signless; and neither does it have aspirations, nor is it without aspirations. Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; neither is it with signs, nor is it signless; and neither does it have aspirations, nor is it without aspirations. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither calm, nor is it not calm, and neither is it void, nor is it not void. Similarly, Subhūti, this Great Vehicle, too, is neither calm, nor is it not calm, and neither is it void, nor is it not void. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither darkness nor light. Similarly, Subhūti, this Great Vehicle, too, is neither darkness [F.144.a] nor light. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither apprehensible, [nor is it not apprehensible].272 Similarly, Subhūti, this Great Vehicle, too, is neither apprehensible, nor is it not apprehensible. So it is that this vehicle is said to be equal to space.
“For example, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. So it is that this vehicle is said to be equal to space.
“For these reasons, Subhūti, this vehicle which is called the ‘Great Vehicle’ is said to be equal to space.
“Again, Subhūti, you have said before that just as space accommodates countless, innumerable sentient beings, similarly this supreme vehicle, the Great Vehicle, also accommodates countless, innumerable sentient beings. That is so, Subhūti! That is so! You have spoken correctly. Just as, Subhūti, space accommodates countless, innumerable sentient beings, similarly, Subhūti, this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable sentient beings. One should know, Subhūti, that space is non-existent because sentient beings are non-existent. One should know that the Great Vehicle is non-existent because space is non-existent. Subhūti, for these reasons this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable sentient beings. If you ask why, Subhūti, it is because sentient beings, the Great Vehicle, and space are all non-apprehensible.
“Moreover, Subhūti, one should know that space is limitless because sentient beings are limitless. Also, one should know that the Great Vehicle is limitless because space is limitless. [F.144.b]
“For these reasons, Subhūti, this supreme vehicle, the Great Vehicle, also accommodates countless, innumerable sentient beings. If you ask why, Subhūti, it is because sentient beings, the Great Vehicle, and space are all non-apprehensible.
“In the same vein, Subhūti, just as [all phenomena, attributes and attainments], up to and including the expanse of nirvāṇa, accommodate countless, innumerable sentient beings, in the same way, Subhūti, this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable, and limitless sentient beings. It is for these reasons, Subhūti, that this supreme vehicle, the Great Vehicle, accommodates countless, innumerable, and limitless sentient beings.”
Chapter 14
Neither Coming nor Going
The Blessed One then addressed Senior Subhūti as follows: “Subhūti, you have said that this Great Vehicle neither comes nor goes, and nor does it stay. Subhūti, that is so! You have spoken correctly. Subhūti, in this supreme vehicle, the Great Vehicle, no coming is indeed discernible, nor are going and abiding discernible. If you ask why, Subhūti, it is because all things are unmoving; for that reason, they do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not abide anywhere. Similarly, feelings, perceptions, formative predispositions, and consciousness also do not come from anywhere, they do not go anywhere, and they do not abide anywhere.
“Subhūti, the nature of physical forms does not come from anywhere, it does not go anywhere, and it does not abide anywhere. [F.145.a] Similarly, the real nature of physical forms, the essential nature of physical forms, and the defining characteristics of the essential nature of physical forms do not come from anywhere, they do not go anywhere, and they do not even abide anywhere.
“Similarly, Subhūti, the nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not even abide anywhere. Subhūti, the real nature of feelings, the essential nature of feelings, and the defining characteristics of the essential nature of feelings, and similarly, the real nature of perceptions, formative predispositions, and consciousness; the essential nature of consciousness, [and so forth]; and the defining characteristics of the essential nature of consciousness [and so forth] do not come from anywhere, they do not go anywhere, and they do not even abide anywhere.
“Subhūti, the eyes, the nature of the eyes, the real nature of the eyes, the essential nature of the eyes, and the defining characteristics of the essential nature of the eyes do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. Similarly, the ears, the nose, the tongue, the body, the mental faculty, the nature of the mental faculty [and so forth], the real nature of the mental faculty [and so forth], the essential nature of the mental faculty [and so forth], and the defining characteristics of the mental faculty [and so forth] do not come from anywhere, they do not go anywhere, and they do not even abide anywhere.
“Subhūti, the earth element, the nature of the earth element, the real nature of the earth element, the essential nature of the earth element, and the defining characteristics of the essential nature of the earth element do not come from anywhere, they do not go anywhere, and they do not even abide anywhere. Similarly, the water element, the fire element, the wind element, the space element, and the consciousness element, along with the nature of the consciousness element [and so forth], the real nature of the consciousness element [and so forth], the essential nature of the consciousness element [and so forth], and the defining characteristics of the essential nature of the consciousness element [and so forth] do not come from anywhere, [F.145.b] they do not go anywhere, and they do not even abide anywhere.
“Subhūti, the real nature does not come from anywhere, does not go anywhere, and does not even abide anywhere. Subhūti, the nature of the real nature, the real nature of the real nature, the essential nature of the real nature, and the defining characteristics of the essential nature of the real nature do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, the finality of existence, the nature of the finality of existence, the real nature of the finality of existence, the essential nature of the finality of existence, and the defining characteristics of the essential nature of the finality of existence do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, the inconceivable expanse, the nature of the inconceivable expanse, the real nature of the inconceivable expanse, the essential nature of the inconceivable expanse, and the defining characteristics of the essential nature of the inconceivable expanse do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, the transcendent perfection of generosity, the nature of the transcendent perfection of generosity, the real nature of the transcendent perfection of generosity, the essential nature of the transcendent perfection of generosity, and the defining characteristics of the essential nature of the transcendent perfection of generosity do not come from anywhere, do not go anywhere, and do not even abide anywhere. Similarly, 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, along with the nature of the transcendent perfection of wisdom [and so forth], the real nature of the transcendent perfection of wisdom [and so forth], the essential nature of the transcendent perfection of wisdom [and so forth], and the defining characteristics of the essential nature of the transcendent perfection of wisdom [and so forth] do not come from anywhere, [F.146.a] do not go anywhere, and do not even abide anywhere.
“Subhūti, in the same vein, the applications of mindfulness, the nature of the applications of mindfulness, the real nature of the applications of mindfulness, the essential nature of the applications of mindfulness, and the defining characteristics of the essential nature of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not even abide anywhere. The same refrain as before should also be extensively applied [to the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.
“Subhūti, enlightenment, the nature of enlightenment, the real nature of enlightenment, the essential nature of enlightenment, and the defining characteristics of the essential nature of enlightenment do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, the buddhas, the nature of the buddhas, the real nature of the buddhas, the essential nature of the buddhas, and the defining characteristics of the essential nature of the buddhas do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, conditioned elements, the nature of conditioned elements, the real nature of conditioned elements, the essential nature of conditioned elements, and the defining characteristics of the essential nature of conditioned elements do not come from anywhere, do not go anywhere, and do not even abide anywhere.
“Subhūti, you have said that this vehicle apprehends neither the limit of past time, nor does it apprehend the limit of future time or the intervening [present], and that this vehicle is styled the Great Vehicle because it remains identical throughout the three times. That is so, Subhūti! That is so! It is just as you have spoken. This Great Vehicle apprehends neither the limit of past time, nor does it apprehend the limit of future time or the intervening [present]. Indeed, this vehicle is called the Great Vehicle because it remains identical throughout the three times. [F.146.b] If you ask why, Subhūti, it is because past time is empty of the past, future time is empty of the future, and the present time is empty of the present. The sameness of the three times is empty of the sameness of the three times. The Great Vehicle is empty of the Great Vehicle. The bodhisattva is empty of the bodhisattva.
“Subhūti, emptiness is not one, not two, not three, not four, not five, but nor is it anything else. Subhūti, this is the vehicle of the bodhisattvas, which maintains sameness throughout the three times. It does not apprehend [concepts of] ‘same’ and ‘not same.’ It does not apprehend desire and dispassion. It does not apprehend hatred and the absence of hatred. It does not apprehend delusion and the absence of delusion, or pride [and its absence].274 In the same vein, it does not apprehend virtuous actions and non-virtuous actions, or even determinate and indeterminate [actions]. It does not apprehend permanence and impermanence. It does not apprehend happiness and suffering, or even the absence of suffering and the absence of happiness. It does not apprehend a self and a non-self. It does not apprehend the world system of desire. It does not apprehend the world system of form and the world system of formlessness. It does not apprehend the transcendence of the world system of desire. It does not apprehend the transcendence of the world system of form or the transcendence of the world system of formlessness. If you ask why, it is because non-entities275 are non-apprehensible.
“Subhūti, past physical forms are empty of past physical forms. Future physical forms are empty of future physical forms. Present physical forms are empty of present physical forms. Similarly, past feelings, perceptions, formative predispositions, and consciousness [F.147.a] are empty of past consciousness, [and so forth]. Future consciousness is empty of future consciousness. Present consciousness is empty of present consciousness.
“Subhūti, in emptiness, past physical forms are non-apprehensible. The past itself is emptiness and this is non-apprehensible because emptiness is indeed emptiness. So how could past physical forms be apprehended in emptiness? In emptiness, future and present physical forms are non-apprehensible. They are non-apprehensible because emptiness is indeed emptiness. So how could future and present physical forms be apprehended in emptiness?
“In emptiness, past feelings, perceptions, formative predispositions, and consciousness are non-apprehensible. They are non-apprehensible because emptiness is indeed emptiness. So how could past feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? In emptiness, future and present feelings, perceptions, formative predispositions, and consciousness are non-apprehensible. They are non-apprehensible because emptiness is indeed emptiness. So how could future and present feelings, perceptions, formative predispositions and consciousness be apprehended in emptiness?
“Similarly, Subhūti, the transcendent perfection of generosity does not apprehend the limit of past time. Likewise, the transcendent perfection of generosity does not apprehend the limit of future time, nor the present. Subhūti, the transcendent perfection of generosity does not apprehend the sameness of the three times. Subhūti, in the sameness of things, past time is non-apprehensible, nor are the future and the present apprehensible. Subhūti, sameness does not apprehend sameness, even provisionally.276 [F.147.b] So how could past time be apprehended in sameness! Similarly, how could future and present time be apprehended?
“Subhūti, the same refrain should be extensively applied also to 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, just as in the case of the transcendent perfection of generosity.
“Moreover, Subhūti, the applications of mindfulness do not apprehend the limit of past time. Similarly, the applications of mindfulness do not apprehend the limit of future time, nor the present. The applications of mindfulness do not apprehend the sameness of the three times. In the same vein, [the other causal attributes], up to and including the noble eightfold path, do not apprehend the limit of past time. Similarly, the noble eightfold path [and so forth] do not apprehend the limit of future time, nor the present. The noble eightfold path [and so forth] do not apprehend the sameness of the three times. Similarly, Subhūti, the ten powers of the tathāgatas do not apprehend the limit of past time. Similarly, the ten powers of the tathāgatas do not apprehend the limit of future time, nor the present. In the same vein, [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, do not apprehend the limit of past time. Similarly, the eighteen distinct qualities of the buddhas [and so forth] do not apprehend the limit of future time, nor the present. The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the sameness of the three times.
“Moreover, Subhūti, ordinary people do not apprehend the limit of past time. Similarly, ordinary people do not apprehend the limit of future time, or the present. Ordinary people do not apprehend the sameness of the three times. If you ask why, it is owing to the non-apprehension of sentient beings. In the same vein, śrāvakas do not apprehend the limit of past time. Śrāvakas do not apprehend the limit of future time. [F.148.a] Śrāvakas do not apprehend the present. Similarly, śrāvakas do not apprehend the sameness of the three times. If you ask why, it is owing to the non-apprehension of sentient beings. Similarly, the pratyekabuddhas, and likewise the bodhisattvas and the tathāgatas, arhats, genuinely perfect buddhas do not apprehend the limit of past time. The tathāgatas, arhats, genuinely perfect buddhas [and so forth] do not apprehend the limit of future time, nor the present time. Similarly, the tathāgatas, and so forth, do not apprehend the sameness of the three times. If you ask why, it is owing to the non-apprehension of sentient beings.
“So it is, Subhūti, that great bodhisattva beings who practice the transcendent perfection of wisdom, having trained accordingly with respect to the three times, should perfect omniscience. Subhūti, this is the Great Vehicle of great bodhisattva beings, designated as the sameness of the three times. Abiding therein, great bodhisattva beings overpower the world with its gods, humans, and antigods, and they attain emancipation in omniscience.” [B14]
Then Senior Subhūti said to the Blessed One, “Venerable Lord! Well indeed has the Lord taught the Great Vehicle of great bodhisattva beings! Venerable Lord! Great bodhisattva beings of the past, who have trained in this supreme vehicle, have attained omniscience. Venerable Lord! Great bodhisattva beings of the future, also, having trained in this supreme vehicle, the Great Vehicle, will acquire omniscience. [F.148.b] Venerable Lord! Great bodhisattva beings of the present who are limitless in number, [residing] in the innumerable, countless, and limitless world systems of the ten directions, having trained in this supreme vehicle, the Great Vehicle, currently acquire omniscience. Venerable Lord! That is why this is the Great Vehicle of great bodhisattva beings.”
The Blessed One then replied to Senior Subhūti, “Subhūti, that is so! Subhūti, that is so! It is as you have said. Subhūti, great bodhisattva beings of the past who have trained in this Great Vehicle have attained omniscience. The tathāgatas, arhats, genuinely perfect buddhas who will appear in the future, also, having trained in this Great Vehicle, will acquire omniscience. The innumerable tathāgatas, arhats, genuinely perfect buddhas who are alive at present, residing in the innumerable, countless, and limitless worlds of the ten directions, also, having trained in this Great Vehicle, now acquire omniscience.”
Then Senior Śāradvatīputra asked Senior Subhūti as follows: “Senior Subhūti, when great bodhisattva beings practice the transcendent perfection of wisdom, how do they investigate these phenomena? Senior Subhūti, what is a great bodhisattva being? What is the transcendent perfection of wisdom? What is their investigation?”
Senior Subhūti replied to Senior Śāradvatīputra as follows: [F.149.a] “Senior Śāradvatīputra, you ask what is a bodhisattva. The term ‘bodhisattva’ designates one who is simply an enlightened being. On the basis of enlightenment, such beings know the modalities of all things, but they are not at all fixated on those phenomena.”
“What are the modalities of all things that they know—the phenomena on which they are not fixated?”277
“They know the modality of physical forms, and yet they are without fixation in that respect. Similarly, they know the modalities of feelings, perceptions, formative predispositions, and consciousness, and yet they are without fixation on them. In the same vein, as before, they know the modalities of [other phenomena], up to and including the sense fields, and yet they are without fixation on them. Similarly, they know the modalities of the sensory elements, and yet they are without fixation on them. Similarly, they know the modalities of the applications of mindfulness, and yet they are without fixation on them. In the same vein, they know the modalities of [the other causal attributes], up to and including the noble eightfold path, and likewise, of the ten powers of the tathāgatas, and in the same vein, of all [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and yet they are without fixation on them.”
“Senior Subhūti, what constitutes the modalities of all things that great bodhisattva beings know—the things on which they are not fixated?”
“Senior Śāradvatīputra, the modalities, indications, and signs whereby phenomena are grasped—that is to say the sights, sounds, odors, tastes, tangibles, mental phenomena, external and internal attributes, and so forth, through which conditioned and unconditioned things are grasped—constitute the modalities that they definitively know.
“Senior Śāradvatīputra, you also asked what is the transcendent perfection of wisdom. [F.149.b] It is the intelligence that is far removed. This is why it is called the ‘transcendent perfection of wisdom.’”278
“From what is it far removed?”
“Śāradvatīputra, it is far removed from the psycho-physical aggregates, the sensory elements, and the sense fields. It is far removed from all afflicted mental states and opinions. It is far removed from the six classes of living beings. This is why it is called the ‘transcendent perfection of wisdom.’ It is far removed from the transcendent perfection of generosity, and from the transcendent perfections of ethical discipline, tolerance, perseverance, and meditative concentration. It is far removed from the transcendent perfection of wisdom. This is why it is called the ‘transcendent perfection of wisdom.’