The Transcendent Perfection of Wisdom in Ten Thousand Lines
Meditative Stability

[F.121.a] The venerable Su­bhūti then said to the Blessed One, “Reverend 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.

“Reverend 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.

“Reverend 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 the venerable Su­bhūti addressed the venerable Śāradvatī­putra as follows: “Venerable 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!

“Venerable 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 the venerable Śāradvatī­putra addressed the venerable Su­bhūti as follows: “Venerable Su­bhūti, how should one know that when they are practicing the transcendent perfection of wisdom they do possess skill in means?”

The venerable Su­bhūti then replied to the venerable Śāradvatī­putra as follows: “Venerable 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.

“Venerable 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, Venerable 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.

“Venerable 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 the venerable Śāradvatī­putra addressed the venerable Su­bhūti as follows: “Venerable Su­bhūti, why is it that great bodhisattva beings, when [skillfully] practicing the transcendent perfection of wisdom, do not accept anything at all?”

He replied, “Venerable 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 the venerable Śāradvatī­putra addressed the venerable Su­bhūti as follows: “Venerable 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?”

The venerable Su­bhūti replied, “Venerable Śāradvatī­putra, great bodhisattva beings who abide in other meditative stabilities will also swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”

“Venerable Su­bhūti,” he continued, “abiding in which meditative stabilities will great bodhisattva beings swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment?”

“Venerable Śāradvatī­putra,207 (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.208 (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.209 (7) There is the meditative stability named Unseen Pinnacle.210 (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.211 (13) There is the meditative stability named Seal of the King.212 (14) There is the meditative stability named Power of Perseverance.213 (15) There is the meditative stability named Sublimation [of All Things]. (16) There is the meditative stability named Definitive Engagement in Precise Lexical Explanation.214 (17–18) There are the meditative stabilities named Entry into Designations and Observation of Spatial Directions.215 (19) There is the meditative stability named Seal of Dhāraṇī.216 (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.217 (24) There is the meditative stability named [Shoulder Ornament of] the Victory Banner’s Crest.218 (25) There is the meditative stability named Crest of Power.219 (26) There is the meditative stability named Pursuit of the Stream.220 (27) There is the meditative stability named Yawning Lion.221 (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.222 (35) There is the meditative stability named Boundless Light. (36) There is the meditative stability named Illuminator.223 (37) There is the meditative stability named Pure Sanctuary.224 (38) There is the meditative stability named Immaculate Light. (39) There is the meditative stability named Bringer of Joy.225 (40) There is the meditative stability named Lightning Lamp.226 (41) There is the meditative stability named Unconquerable. (42) There is the meditative stability named Majestic.227 (43) There is the meditative stability named Free from Extinction.228 (44) There is the meditative stability named Unvanquished.229 (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].230 (48) There is the meditative stability named Pure Appearance.231 (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 Gnosis.232 (52) There is the meditative stability named Stability of Mind. (53) There is the meditative stability named Total Illumination.233 (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.234 (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.235 (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.236 (63) There is the meditative stability named Devoid of Letters.237 (64) There is the meditative stability named Eradication of Referents.238 (65) There is the meditative stability named Unmodified.239 (66) There is the meditative stability named Ascertainment of Names.240 (67) There is the meditative stability named Roaming. (68) There is the meditative stability named Devoid of Darkness.241 (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.242 (72) There is the meditative stability named Accumulation of All Attributes. (73) There is the meditative stability named Abiding Without Mentation.243 (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.244 (77) There is the meditative stability named Equal to the Unequaled.245 (78) There is the meditative stability named Transcending All Things.246 (79) There is the meditative stability named Utterly Devoid of Delimitation.247 (80) There is the meditative stability named Dispelling of Doubt. (81) There is the meditative stability named Without Settled Focus.248 (82) There is the meditative stability named Single Array. (83) There is the meditative stability named Manifest Attainment of Modalities.249 (84) There is the meditative stability named Unity of Aspects.250 (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].251 (87) There is the meditative stability named Entrance to Symbols and Sounds. (88) There is the meditative stability named Devoid of Vocalic Syllables.252 (89) There is the meditative stability named Burning Lamp. (90) There is the meditative stability named Purification of Defining Characteristics.253 (91) There is the meditative stability named Manifestly Imperceptible.254 (92) There is the meditative stability named Endowed with All Finest Aspects.255 (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.256 (96) There is the meditative stability named Complete Elimination of Right and Wrong. (97) There is the meditative stability named Imbued with Resonance.257 (98) There is the meditative stability named Appeasing of All Deviations and Obstacles.258 (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.259 (102) There is the meditative stability named Great Array [/Ornament]. (103) There is the meditative stability named Illuminator of All Worlds.260 (104) There is the meditative stability named Sameness of Meditative Stability. (105) There is the meditative stability named Taintless Modality Devoid of Impurities.261 (106) There is the meditative stability named Convergence of All Mental Afflictions in Non-affliction.262 (107) There is the meditative stability named Engaging Without Wavering and Without Settled Focus.263 (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.264 And, (111) there is the meditative stability named Unattached, Liberated, and Uncovered like Space.

“Venerable 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, the venerable Su­bhūti said to the venerable Śāradvatī­putra, “O Venerable 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, the venerable Śāradvatī­putra said to the venerable Su­bhūti, “Venerable 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?”

“Venerable Śāradvatī­putra, that is not the case! If you ask why, it is because, Venerable 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.”

“Venerable 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.”

“Venerable 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 Reverend Lord congratulated the venerable 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 the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, when great bodhisattva beings train accordingly, do they train in the transcendent perfection of wisdom?”

The Reverend 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, the venerable Śāradvatī­putra asked the Reverend Lord, “Reverend 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 Reverend 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, “Reverend Lord, what is it that they do not apprehend?”

The Reverend 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 the venerable Śāradvatī­putra asked the Reverend Lord, “Reverend 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.”

“Reverend 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.”

“Reverend 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.”

“Reverend 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.265 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 the venerable Śāradvatī­putra asked the Reverend Lord, “Reverend 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.”

“Reverend Lord, how is that so?”[F.130.b]

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, the venerable Śāradvatī­putra asked the Blessed One, “Reverend 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.”

“Reverend 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.”

“Reverend 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, the venerable Su­bhūti asked the Blessed One, “Reverend 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 kinds of exact 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.”266