The Transcendent Perfection of Wisdom in Ten Thousand Lines
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, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend 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, Reverend Lord, what is the meaning of the term ‘great bodhisattva being’?”

The Blessed One then addressed the venerable 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 the venerable Śāradvatī­putra asked the Blessed One, “Reverend 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 gnosis with respect to their aggregate that perceives liberating gnosis 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 the venerable Śāradvatī­putra asked the Blessed One, “Reverend 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?155

“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 gnosis? If they were to ask such questions, Reverend 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, Reverend Lord!” he replied.

“Śāradvatī­putra, do you think that enlightenment is one thing, and that illusions are another?”

“No, Reverend 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, Reverend Lord!” he replied.

“Then, Śāradvatī­putra, do you think that there is arising or ceasing with respect to that illusion?”

“No, Reverend 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, Reverend Lord!”

“Śāradvatī­putra, then, does this name, symbol, designation, or term ‘bodhisattva’ apply to the five acquisitive psycho-physical aggregates?”

“No, Reverend 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, Reverend 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 the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend 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, Reverend 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, Reverend Lord!” he replied. “And if one were to ask why, Reverend 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, Reverend Lord!” he replied, “And if one were to ask why, Reverend 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]?”156

“No, Reverend 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, Reverend Lord!” he replied. “And if one were to ask why, Reverend 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. Reverend 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.

“Reverend 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 the venerable 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.”

“Reverend 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.157 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 assumptions158 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.159 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 the venerable Śāradvatī­putra asked the Blessed One, [F.64.a] “Reverend 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?”160

The Blessed One then addressed the venerable 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.161

“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.”