The Transcendent Perfection of Wisdom in Ten Thousand Lines
Non-apprehension

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! Who are the spiritual mentors who would enable great bodhisattva beings upon being accepted by a spiritual mentor to hear this teaching on the transcendent perfection of wisdom and not be afraid or terrified, and swiftly attain emancipation in omniscience, without ever descending to the levels of the śrāvakas and pratyekabuddhas?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the spiritual mentors to great bodhisattva beings are those who teach the doctrine that physical forms are impermanent, and who do so without apprehending anything. Similarly, they teach the doctrine that feelings, perceptions, formative predispositions, and consciousness are impermanent, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. [F.65.b] These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings teach the doctrine that physical forms are imbued with suffering, and they do so without apprehending anything. Similarly, they teach the doctrine that that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings teach the doctrines that physical forms are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. Similarly, they teach the doctrines that that feelings, perceptions, formative predispositions, and consciousness are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings teach the doctrine that the eyes are impermanent, and they do so without apprehending anything. [F.66.a] Similarly, they teach the doctrine that [the other sense organs], up to and including the mental faculty, are impermanent, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings teach the doctrine that the eyes are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. Also, they teach the doctrines that [the other sense organs], up to and including the mental faculty, are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings teach the doctrine that feelings conditioned by sensory contact that is visually compounded are impermanent, and similarly, that [the other aspects of feelings], up to and including feelings conditioned by sensory contact that is mentally compounded, are impermanent, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings. [F.66.b] Similarly, they teach the doctrines that these [conditioned feelings] are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, the spiritual mentors to great bodhisattva beings, having taught the doctrine so that the bodhisattvas might cultivate the applications of mindfulness, then teach the doctrine so that these applications of mindfulness might become void, and they do so without apprehending anything. Similarly, they teach the doctrine so that the bodhisattvas might cultivate the correct exertions, that they might cultivate the supports for miraculous ability, and that they might cultivate the faculties, the powers, the branches of enlightenment, and the [noble eightfold] path, and they do so without apprehending anything.

“Similarly, they teach the doctrine so that the bodhisattvas might cultivate emptiness, signlessness, and aspirationlessness, and they do so without apprehending anything. Similarly, they teach the doctrine so that the bodhisattvas might cultivate the ten powers of the tathāgatas, and in the same vein, they teach the doctrine so that they might cultivate [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and they do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.

“Moreover, Śāradvatī­putra, [F.67.a] the spiritual mentors to great bodhisattva beings teach the doctrine so that bodhisattvas might cultivate omniscience, and they teach the doctrine so that they might cultivate enlightenment, and do so without apprehending anything. They do not dedicate these roots of virtue to the levels of the śrāvakas and pratyekabuddhas, but exclusively to omniscience. These are the spiritual mentors to great bodhisattva beings.”

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How is it that great bodhisattva beings who have heard this teaching on the transcendent perfection of wisdom become afraid and terrified? How are they unskilled in the transcendent perfection of wisdom, and how do they fall into the clutches of evil associates?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, great bodhisattva beings who would cultivate the transcendent perfection of wisdom without attention endowed with omniscience, and who would apprehend that transcendent perfection of wisdom, will make assumptions on that basis. Similarly, those who cultivate the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, while apprehending all those, up to and including the transcendent perfection of generosity, will make assumptions on account of [those transcendent perfections], up to and including the transcendent perfection of generosity. Śāradvatī­putra, such bodhisattvas are unskilled in the transcendent perfection of wisdom, and they fall into the hands of evil associates.

“Moreover, Śāradvatī­putra, the bodhisattvas who apprehend [the transcendent perfections], without attention endowed with omniscience, [F.67.b] and are attentive to the notion that inner forms are emptiness, and so on, up to the notion that inner forms are the emptiness of the essential nature of non-entities, and similarly, those who attend, in an apprehending manner,163 to the notions that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena, and those who apprehend the notion that inner forms are the emptiness of internal phenomena, and so on, up to the notion that [inner forms] are the emptiness of the essential nature of non-entities, and similarly, those who apprehend the notions that feelings, perceptions, formative predispositions, and consciousness are the emptiness of internal phenomena, and so on, up to the notion that these are the emptiness of the essential nature of non-entities‍—all of these will make assumptions on that basis.

“Likewise, those who are attentive to the notion that the eyes are the emptiness of internal phenomena, and so on, up to those who are attentive to the notion that [the eyes] are the emptiness of the essential nature of non-entities, and at the same time apprehend those modes of emptiness, will all make assumptions on that basis. Likewise, those who are attentive, in an apprehending manner, to the notions that the ears, nose, tongue, body, and mental faculty are the emptiness of internal phenomena, and so on, up to those who are attentive to the notion that [those sense organs] are the emptiness of the essential nature of non-entities, will all make assumptions on account of these [experiences of] emptiness. Śāradvatī­putra, it is in this way that bodhisattvas become unskilled in the transcendent perfection of wisdom, and fall into the clutches of evil associates.

“Moreover, Śāradvatī­putra, when unskilled bodhisattvas practice the transcendent perfection of wisdom, they cultivate the applications of mindfulness, and apprehend those applications of mindfulness. On that account, they will make assumptions. In the same vein, when they cultivate [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and apprehend them, they will make assumptions on that basis. Śāradvatī­putra, the bodhisattvas who practice the transcendent perfection of wisdom in that manner are unskilled owing to their lack of skill and they fall into the clutches of evil associates. When they hear this teaching on the transcendent perfection of wisdom, they will indeed be afraid [F.68.a] and terrified.” [B7]

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How is it that bodhisattvas are enticed by evil associates? Who are the evil associates who entice them, so that they become afraid and terrified on hearing this teaching on the transcendent perfection of wisdom?”

The Blessed One addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the evil associates of great bodhisattva beings are those who would separate and dissuade them from the transcendent perfection of wisdom, and similarly those who would separate and dissuade them from the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity, saying, ‘O child of enlightened heritage, you should not train in this! If you ask why, it is because these transcendent perfections have not been enunciated and explained by the tathāgatas, arhats, and completely perfect buddhas, but rather they have been fabricated by poets! One should not listen to them. One should not retain them. One should not comprehend them. One should not recite them. One should not be attentive to them. One should not demonstrate them to others!’ Śāradvatī­putra, you should know such persons to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, the evil associates of great bodhisattva beings include malign demonic forces who are able to transform themselves into the guise of a buddha and approach a bodhisattva, saying, ‘O child of enlightened heritage, what will you achieve through this transcendent perfection of wisdom? Similarly, what will you achieve through the transcendent perfection of meditative concentration? What will you achieve through the transcendent perfection of perseverance? [F.68.b] What will you achieve through the transcendent perfection of tolerance? What will you achieve through the transcendent perfection of ethical discipline? What will you achieve through the transcendent perfection of generosity?’ They will not disclose the actions of their demonic forces that seek to separate [a bodhisattva] from the six transcendent perfections, and they will not mention the defects of those demonic forces. Śāradvatī­putra, you should know them to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, malign demonic forces will transform themselves into the guise of a buddha, approach a great bodhisattva being, and proceed to teach, demonstrate, analyze, elucidate, and completely disclose the discourses associated with the śrāvakas and the pratyekabuddhas, as well as [the other branches of their scriptures], up to and including the narratives and the established instructions, without mentioning or disclosing that such [forms]164 are the creations of demonic forces. You should know those who do not engage in genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, malign demonic forces will transform themselves into the guise of a buddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! You are not a bodhisattva! You lack the mind set on enlightenment! You are not on the irreversible level! You cannot attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not engage in genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, malign demonic forces will transform themselves into the guise of a buddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! The eyes are empty of notions of “I” and “mine.” O child of enlightened heritage! The ears, nose, tongue, body, and mental faculty are similarly empty of notions of “I” and “mine.” O child of enlightened heritage! In the same vein, the [other phenomena], up to and including feelings conditioned by sensory contact that is visually compounded, are empty of notions of “I” and “mine,” [F.69.a] and all those up to and including feelings conditioned by sensory contact that is mentally compounded are empty of notions of “I” and “mine.” Similarly, the transcendent perfection of generosity is empty, and [all those] up to and including the transcendent perfection of wisdom are empty of notions of “I” and “mine.” Similarly, the applications of mindfulness are empty, and [the other causal attributes] from there up to and including the noble eightfold path, and up to the three gateways to liberation, are all empty of notions of “I” and “mine.” Similarly, [the fruitional attributes] from the ten powers of the tathāgatas, up to and including the eighteen distinct qualities of the buddhas, are empty of notions of “I” and “mine.” So what will you achieve through this manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, malign demonic forces will transform themselves into the guise of a pratyekabuddha and approach a great bodhisattva being, saying, ‘O child of enlightened heritage! The eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas. In it there are no lord buddhas, no bodhisattvas, and no śrāvakas. Indeed, all the world systems of the ten directions are similar to the eastern direction!’ They will not mention or disclose that such [forms] are the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, malign demonic forces will transform themselves into the guise of a śrāvaka and approach a great bodhisattva being, opposing the attention endowed with omniscience, and promoting the twofold, [over-scrupulous] attentiveness associated with the śrāvakas and pratyekabuddhas. [F.69.b] They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, demonic forces will transform themselves into the guise of a monastic preceptor or an [authentic] master and approach great bodhisattva beings, encouraging them to undertake training divorced from the conduct of the bodhisattvas, separating them from the attention endowed with omniscience, separating them from the applications of mindfulness, and in the same vein, separating them from [the other causal attributes], up to and including the noble eightfold path, and separating them from emptiness, signlessness, and aspirationlessness, saying, ‘O child of enlightened heritage! If you cultivate these attributes, you will actualize the level of the śrāvakas! What will you achieve through this manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment?’ They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings.

“Moreover, Śāradvatī­putra, demonic forces will transform themselves into an invisible guise165 and approach great bodhisattva beings, saying, ‘O child of enlightened heritage! Come! To what end do you roam in cyclic existence for innumerable countless eons, experiencing the unfathomable [sufferings] of amputation of the hands and feet, and decapitation? What will you achieve through this manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment? You should persevere in those teachings which actualize the fruit of entering the stream!’ They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings. [F.70.a]

“Moreover, Śāradvatī­putra, demonic forces will transform themselves into the guise of a fully ordained monk, teaching in an apprehending manner the doctrine that the eyes are impermanent. Similarly, they will teach in an apprehending manner the doctrines that [the eyes] are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. This applies extensively also to [the other sense organs], up to and including the mental faculty, just as it applies to the eyes.

“Similarly, they will teach in an apprehending manner that the applications of mindfulness are impermanent, and likewise, they will teach in an apprehending manner that they are imbued with suffering, that they are without a self, that they are empty, that they are signless, that they are without aspiration, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. In the same vein, they will teach in an apprehending manner that [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are so, and similarly, they will teach in an apprehending manner that the ten powers of the tathāgatas are impermanent, and likewise, they will teach in an apprehending manner that these are imbued with suffering, that they are not a self, that they are empty, that they are signless, that they are without aspirations, that they are calm, that they are void, that they are purified, that they are non-arising, that they are unceasing, and that they are non-entities. They will not mention or disclose such [forms] to be the creations of demonic forces. You should know those who do not entertain genuine realization to be the evil associates of great bodhisattva beings. [F.70.b] Then, having understood [the nature of evil associates], you should abandon them!”

Thereupon, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! What skill in means do great bodhisattva beings possess when they are accepted by [genuine] spiritual mentors, and abandon evil associates?”

The Blessed One replied, “Śāradvatī­putra, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon their views of self, and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of sentient beings, or their view of living creatures, their view of living organisms, their view of lives, their view of individuals, or their views of humankind, human beings, agents, actors, petitioners, instigators, experiencers, experiencing subjects, knowers, and viewers; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon nihilist and eternalist views; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of existence, their view of non-existence, their view of the psycho-physical aggregates, their view of the sensory elements, their view of the sense fields, their view of the [four] truths, and their view of dependent origination; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of the applications of mindfulness, and in the same vein, their views of [the other causal attributes], up to and including the noble eightfold path; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of the ten powers of the tathāgatas; and in the same vein, when they teach the sacred doctrine to sentient beings in order that they might abandon their views [of the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas; and similarly, when they teach the sacred doctrine to sentient beings in order that they might abandon their view of sentient beings to be matured, their view of fields to be refined, their view of enlightenment, their view of the buddha, [F.71.a] and their view concerning the promulgation of the doctrinal wheel‍—in all these cases, Śāradvatī­putra, great bodhisattva beings have been accepted by [genuine] spiritual mentors, and have abandoned evil associates.166

“Moreover, Śāradvatī­putra, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon their view of self, and in the same vein, when they teach the sacred doctrine to sentient beings in order that they might abandon their views, up to and including their view concerning the promulgation of the doctrinal wheel, in all these cases, they teach the sacred doctrine without apprehending anything. It is in this way, Śāradvatī­putra, that great bodhisattva beings have been accepted by spiritual mentors who are skilled in means, and have abandoned evil associates.”

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord, when great bodhisattva beings teach the sacred doctrine to sentient beings in order that they might abandon all sorts of views, why, O Lord, would great bodhisattva beings have a view concerning physical forms? Similarly, why would they have a view concerning feelings, a view concerning perceptions, a view concerning formative predispositions, a view concerning consciousness, and similarly, why would they have a view concerning the eyes, and in the same vein, why would they have a view concerning [the other sense organs], up to and including the mental faculty, and similarly, why would they have a view concerning sights, and in the same vein, [to what end] would they have a view concerning [the other sense objects], up to and including mental phenomena, and similarly, why would they have a view concerning the sensory element of the eyes, and in the same vein, why would they have a view [concerning the other sensory elements], up to and including the sensory element of mental consciousness, and similarly, why would they have a view concerning the sensory element of sights, and in the same vein, why would they have a view concerning [other sensory elements], up to and including the sensory element of mental phenomena, and similarly, why would they have a view concerning the applications of mindfulness, and why would they have a view concerning [the other causal attributes], up to and including the noble eightfold path? Similarly, why would they have a view concerning the ten powers of the tathāgatas, and in the same vein, why would they have a view concerning [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”167 [F.71.b]

Then the Blessed One addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, great bodhisattva beings who are unskilled in practicing the transcendent perfection of wisdom apprehend physical forms and develop a view of physical forms, in an apprehending manner. Similarly, they apprehend feelings, perceptions, formative predispositions, and consciousness, and develop a view of them in an apprehending manner. Similarly, they apprehend the eyes, and develop a view of the eyes in an apprehending manner, and in the same vein, they apprehend [the other sense organs], up to and including the mental faculty, and develop a view of them in an apprehending manner. Similarly, they apprehend sights, and develop a view of sights in an apprehending manner, and in the same vein, they apprehend [the other sense objects], up to and including mental phenomena, and develop a view of them in an apprehending manner. Similarly, they apprehend the sensory element of the eyes, and develop a view of the sensory element of the eyes in an apprehending manner, and in the same vein, they apprehend [the other sensory elements], up to and including the sensory element of mental consciousness, and develop a view of them in an apprehending manner. Similarly, they apprehend the sensory element of sights, and develop a view of the sensory element of sights in an appfrehending manner, and in the same vein, they apprehend [the other sensory elements], up to and including the sensory element of mental phenomena, and develop a view of them in an apprehending manner. Similarly, they apprehend the applications of mindfulness, and develop a view of the applications of mindfulness in an apprehending manner, and in the same vein, they apprehend [the other causal attributes], up to and including the noble eightfold path, and develop a view of them in an apprehending manner. Similarly, they apprehend the ten powers of the tathāgatas, and develop a view of them in an apprehending manner, and in the same vein, they apprehend [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and develop a view of them in an apprehending manner.”168 [F.72.a]

“For these reasons, Śāradvatī­putra, bodhisattvas who are unskilled have a view concerning physical forms. Similarly, they have a view concerning feelings, a view concerning perceptions, a view concerning formative predispositions, and a view concerning consciousness. Similarly, they have a view concerning the eyes, and in the same vein, they have a view concerning [the other sense organs], up to and including the mental faculty. Similarly, they have a view concerning sights, and in the same vein, they have a view concerning [the other sense objects], up to and including mental phenomena. Similarly, they have a view concerning the sensory element of the eyes, and in the same vein, they have a view concerning [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, they have a view concerning the sensory element of sights, and in the same vein, they have a view concerning [the other sensory elements], up to and including the sensory element of mental phenomena. Similarly, they have a view concerning the applications of mindfulness, and in the same vein, they have a view concerning [the other causal attributes], up to and including the noble eightfold path. Similarly, they have a view concerning the ten powers of the tathāgatas and in the same vein, they have a view concerning [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. In order that these views might be abandoned, great bodhisattva beings who are adroit and skilled in practicing the transcendent perfection of wisdom teach the sacred doctrine to sentient beings without apprehending anything.”

Then the venerable Śāradvatī­putra said to the Blessed One, “Reverend Lord! I am inspired to say in what sense bodhisattvas are called ‘great beings.’”169

The Blessed One asked, “Śāradvatī­putra, are you inspired to say that?”

“Yes, Reverend Lord,” he replied, “I am inspired to say that.”

“Well then, how is it?”

“Reverend Lord! The enlightened mind of the bodhisattvas is equal to the unequaled, and it is not shared in common with any śrāvakas or pratyekabuddhas. In that sense a bodhisattva is called a ‘great being.’ If one were to ask why, Reverend Lord, bodhisattvas are called ‘great beings,’ it is because [F.72.b] they are even unattached to the mind endowed with omniscience, which is uncontaminated and not included within the three world systems.”

Then the Blessed One addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, what is the mind of great bodhisattva beings, which is equal to the unequaled, and which is not shared in common with any śrāvakas or pratyekabuddhas?”

Then the venerable Śāradvatī­putra replied to the Blessed One, “Reverend Lord! Great bodhisattva beings, from the time when they first begin to set their mind on enlightenment, do not consider anything at all that arises or ceases. There is nothing at all that decreases or increases. There is nothing at all that is afflicted or purified. Reverend Lord! That which neither arises nor ceases, which neither decreases nor increases, which is neither afflicted nor purified, and which is neither [identified with] the mindset of the śrāvakas nor with the mindset of the pratyekabuddhas, nor yet with the mind of the completely perfect buddhas, is the mind of great bodhisattva beings‍—equal to the unequaled, and not shared in common with any śrāvakas or pratyekabuddhas.”

Then the Blessed One addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, it is as you have said! This mind [of the bodhisattvas] is indeed unattached to the levels of the śrāvakas and pratyekabuddhas.”

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! In that case, is this mind [of the bodhisattvas] unattached to physical forms? Similarly, is this mind [of the bodhisattvas] unattached to feelings, perceptions, formative predispositions, and consciousness? [F.73.a] Similarly, is this mind [of the bodhisattvas] unattached to the eyes? Is this mind [of the bodhisattvas] unattached to the ears, the nose, the tongue, the body, and the mental faculty? Similarly, is this mind [of the bodhisattvas] unattached to sights? In the same vein, is this mind [of the bodhisattvas] unattached to sounds, odors, tastes, tangibles, and mental phenomena? Similarly, is this mind [of the bodhisattvas] unattached to the sensory element of the eyes? In the same vein, is this mind [of the bodhisattvas] unattached to [the other sensory elements], up to and including the sensory element of mental consciousness? Similarly, is this mind [of the bodhisattvas] unattached to the sensory element of sights? In the same vein, is this mind [of the bodhisattvas] unattached to [the other sensory elements], up to and including the sensory element of mental phenomena? Similarly, is this mind [of the bodhisattvas] unattached to the applications of mindfulness? In the same vein, is this mind [of the bodhisattvas] unattached to [the other causal attributes], up to and including the noble eightfold path? Similarly, is this mind [of the bodhisattvas] unattached to the ten powers of the tathāgatas? In the same vein, is this mind [of the bodhisattvas] unattached to [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas?”

“Venerable Śāradvatī­putra, it is just as you have said. This mind [of the bodhisattvas] is unattached to physical forms. Similarly, this mind [of the bodhisattvas] is unattached to feelings, perceptions, formative predispositions, and consciousness. Similarly, this mind [of the bodhisattvas] is unattached to the eyes, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sense organs], up to and including the mental faculty. Similarly, this mind [of the bodhisattvas] is unattached to sights, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sense objects], up to and including mental phenomena. Similarly, this mind [of the bodhisattvas] is unattached to the sensory element of the eyes, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, this mind [of the bodhisattvas] is unattached to the sensory element of sights, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other sensory elements], up to and including the sensory element of mental phenomena. [F.73.b] Similarly, this mind [of the bodhisattvas] is unattached to the applications of mindfulness, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other causal attributes], up to and including the noble eightfold path. Similarly, this mind [of the bodhisattvas] is unattached to the ten powers of the tathāgatas, and in the same vein, this mind [of the bodhisattvas] is unattached to [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”

Then, the venerable Śāradvatī­putra asked the Blessed One, “You have said, Reverend Lord, that that mind which is omniscient is not included within the three world systems since it is without contaminants. In that case, Reverend Lord, are the minds of all ordinary persons also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence? Similarly, are the minds of all śrāvakas and pratyekabuddhas, and those of all the tathāgatas, free from contaminants and not included within the three world systems?”

“Śāradvatī­putra,” he replied, “that is so!”

“Reverend Lord! Are physical forms also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence? Similarly, are feelings, perceptions, formative predispositions, and consciousness free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!

“Reverend Lord! Are the eyes also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other sense organs], up to and including the mental faculty, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! [F.74.a] Are sights also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! Are [the other sense objects], up to and including mental phenomena, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! Are [the sensory elements], up to and including the sensory element of the eyes, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other sensory elements], up to and including the sensory element of mental consciousness, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! Are sights also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! In the same vein, are [the other sensory elements], up to and including the sensory element of mental phenomena, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! Are the applications of mindfulness also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other causal attributes], up to and including the noble eightfold path, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?”

“Śāradvatī­putra, that is so!”

“Reverend Lord! Are the ten powers of the tathāgatas also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and in the same vein, are [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence?” [F.74.b]

“Śāradvatī­putra,” he replied, “it is just as you have said! The minds of all ordinary persons are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, the minds of all śrāvakas and pratyekabuddhas are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, physical forms are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, feelings, perceptions, formative predispositions, and consciousness are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence. Similarly, the eyes are also free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence, and the same goes for [the other sense organs], up to and including the mental faculty. Similarly, the sensory element of the eyes is also free from contaminants and not included within the three world systems, and the same goes for [the other sensory elements], up to and including the sensory element of mental consciousness. Similarly, the sensory element of sights is also free from contaminants and not included within the three world systems, and the same goes for [the other sensory elements], up to and including the sensory element of mental phenomena. Similarly, the applications of mindfulness are also free from contaminants and not included within the three world systems, and the same goes for [the other causal attributes], up to and including the noble eightfold path. Similarly, the ten powers of the tathāgatas are also free from contaminants and not included within the three world systems, and in the same vein, [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas are free from contaminants and not included within the three world systems, owing to the emptiness of inherent existence.”

Then the venerable Śāradvatī­putra asked the Blessed One, “The Reverend Lord has said that great bodhisattva beings are unattached to this mind because there is no mind.170 In that case, Reverend [F.75.a] Lord, are non-existent physical forms unattached to non-existent physical forms, and in the same vein, are [the other non-existent aggregates], up to and including non-existent consciousness, unattached to non-existent consciousness [and the rest]? Reverend Lord! Are non-existent eyes unattached to non-existent eyes, and in the same vein, are [the other non-existent sense organs], up to and including the non-existent mental faculty, unattached to the non-existent mental faculty [and the rest]? Reverend Lord! Are non-existent sights unattached to non-existent sights? Similarly, are [the other non-existent sense objects], up to and including non-existent mental phenomena, unattached to non-existent mental phenomena [and the rest]? Reverend Lord! Is the non-existent sensory element of the eyes unattached to the non-existent sensory element of the eyes? In the same vein, are the [other non-existent sensory elements], up to and including the non-existent sensory element of mental consciousness, unattached to the non-existent sensory element of mental consciousness [and the rest]? Are the non-existent applications of mindfulness unattached to the non-existent applications of mindfulness? In the same vein, are [the other non-existent causal attributes], up to and including the non-existent noble eightfold path, unattached to the non-existent noble eightfold path [and the rest]? Reverend Lord! Are the non-existent ten powers of the tathāgatas unattached to the non-existent ten powers of the tathāgatas? In the same vein, are the [other non-existent fruitional attributes], up to and including the non-existent eighteen distinct qualities of the buddhas, unattached to the non-existent eighteen distinct qualities of the buddhas [and the rest]?”

“Śāradvatī­putra,” he replied, “it is just as you have said! Non-existent physical forms remain unattached to non-existent physical forms, and the same goes for [the other non-existent aggregates], up to and including consciousness. The same goes for the eyes and [the other non-existent sense organs], up to and including the mental faculty. The same goes for sights [F.75.b] and [the other non-existent sense objects], up to and including mental phenomena. The same goes for the sensory element of the eyes and [the other non-existent sensory elements], up to and including the non-existent sensory element of mental consciousness. The same goes for the sensory element of sights and [the other non-existent sensory elements], up to and including the sensory element of mental phenomena. Similarly, the non-existent applications of mindfulness remain unattached to non-existent applications of mindfulness, and the same goes for [the other non-existent causal attributes], up to and including the noble eightfold path. Similarly, the non-existent ten powers of the tathāgatas remain unattached to the non-existent ten powers of the tathāgatas, and the same goes for [the other non-existent fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly have minds that are equal to the unequaled and that are not shared in common with the śrāvakas and pratyekabuddhas. Because this mind [of the bodhisattvas] is non-perceptual, it does not make assumptions, and it does not become fixated.”