The Transcendent Perfection of Wisdom in Ten Thousand Lines
Maturity

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How do unskilled great bodhisattva beings descend to the level of the śrāvakas and the level of the pratyekabuddhas, and how do they not enter into the maturity of a bodhisattva? What is the immaturity of a bodhisattva? What is the maturity of a bodhisattva?”172

The Blessed One then addressed the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the immaturity of a bodhisattva manifests when great bodhisattva beings who have previously regressed descend to the level of the śrāvakas or the level of the pratyekabuddhas, and fail to enter into the maturity of the bodhisattvas.” [F.76.a]

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! What is the immaturity of a great bodhisattva being who has previously regressed?”

The Blessed One replied, “Śāradvatī­putra, when great bodhisattva beings who are unskilled practice the six transcendent perfections, owing to their lack of skill in means they actualize the level of the śrāvakas and the level of the pratyekabuddhas dependent on the [three] gateways to liberation‍—emptiness, signlessness, and aspirationlessness‍—and they do not maintain the maturity of the bodhisattvas. That, Śāradvatī­putra, is the immaturity of a great bodhisattva being who has previously regressed.”

“Reverend Lord! Why does this immaturity of great bodhisattva beings occur?”

The Blessed One replied, “Śāradvatī­putra, this ‘immaturity’ entails craving for the sacred doctrine.”

He asked, “Reverend Lord!” What is the immaturity that craves for the sacred doctrine?”

The Blessed One replied, “Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that physical forms are impermanent, and similarly, when they establish, cognize, and become fixated on the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, this craving for the sacred doctrine in the case of great bodhisattva beings is indicative of their immaturity.

“Moreover, Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are imbued with suffering; when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are not a self; [F.76.b] when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are empty; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are signless; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are without aspirations; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are calm; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are void; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness are purified; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness do not arise; and similarly, when they establish, cognize, and become fixated on the notion that [the aggregates] from physical forms to consciousness do not cease; and similarly, when they establish, cognize, and become fixated on the notion that physical forms are non-entities; and similarly, when they establish, cognize, and become fixated on the notion that [the other aggregates], up to and including consciousness, are non-entities‍—in all such cases, Śāradvatī­putra, this craving for the sacred doctrine in the case of great bodhisattva beings indicates their immaturity. Śāradvatī­putra, it is in this way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.

“Moreover, Śāradvatī­putra, when great bodhisattva beings who practice the transcendent perfection of wisdom establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are impermanent, owing to their lack of skill in means; and similarly, [F.77.a] when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are imbued with suffering; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are not a self; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are empty; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are signless; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are without aspirations; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are calm; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are void; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are purified; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are non-arising; and similarly, when they establish, cognize, and become fixated on the notion that [the sensory elements] from the eyes to mental phenomena are unceasing; and similarly, when they establish, cognize, and become fixated on the notion that the eyes are non-entities; and similarly, when they establish, cognize, and become fixated on the notion that [the other sensory elements], up to and including mental phenomena, are non-entities‍—in all such cases, Śāradvatī­putra, this craving for the sacred doctrine in the case of great bodhisattva beings indicates their immaturity. Śāradvatī­putra, it is in this way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.

“Moreover, Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of wisdom, owing to their lack of skill in means, [F.77.b] the same refrain should be extensively applied to all the sensory elements and [all the causal attributes] from the applications of mindfulness, up to and including the noble eightfold path, and likewise, to [all the fruitional attributes] from the ten powers of the tathāgatas, up to and including the eighteen distinct qualities of the buddhas‍—just as has been indicated here in the context of the psycho-physical aggregates. Śāradvatī­putra, it is in that way that unskilled great bodhisattva beings have formerly regressed, descended to the levels of the śrāvakas and pratyekabuddhas, and failed to enter into the maturity of the bodhisattvas.

“Śāradvatī­putra, you also asked what is the maturity of a great bodhisattva being. In this regard, Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom should train as follows: They should not in any respect make assumptions on account of physical forms. They should not make assumptions on account of feelings, perceptions, formative predispositions, and consciousness. They should not make assumptions on account of the eyes, and similarly, they should not make assumptions on account of the ears, the nose, the tongue, the body, and the mental faculty. They should not make assumptions on account of sights, and similarly, they should not make assumptions on account of sounds, odors, tastes, tangibles, and mental phenomena. They should not make asumptions on account of the sensory element of the eyes. They should not make assumptions on account of the sensory element of sights. They should not make assumptions on account of the sensory element of visual consciousness. And in the same vein, they should not make assumptions on account of [all the other sensory elements], up to and including the sensory element of mental consciousness. They should not make assumptions on account of the transcendent perfection of generosity. Similarly, they should not make assumptions on account of the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Similarly, they should not make assumptions on account of the meditative concentrations, the immeasurable aspirations, and the formless meditative absorptions. They should not make assumptions on account of the applications of mindfulness, and in the same vein, [F.78.a] they should not make assumptions on account of [all the other causal attributes], up to and including the noble eightfold path. Likewise, they should not make assumptions on account of the ten powers of the tathāgatas, and in the same vein, they should not make assumptions on account of [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom should not make assumptions even on account of the enlightened mind, the mind that is equal to the unequaled, the uncommon mind, the mind of vast extent. If you ask why, it is because the intrinsic nature of this mind is luminosity.”

Then, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord! What is the nature of luminosity‍—the intrinsic nature of mind?”

The Blessed One replied to the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, the mind neither has desire, nor is it without desire. It neither has hatred, nor is it without hatred. It neither has delusion, nor is it without delusion. Similarly, it neither has obsessions, fetters, or latent impulses, nor is it without them. Similarly, it neither has all the fetters of philosophical view, nor is it without them. It neither has the mindsets of the śrāvakas and pratyekabuddhas, nor is it without them. This, Śāradvatī­putra, is the natural luminosity of the mind with which great bodhisattva beings are endowed.”

The venerable Śāradvatī­putra then asked as follows: “Lord! Does this mind that is not the mind exist?”

The Blessed One replied, “Śāradvatī­putra, does this nature of mind with which minds are endowed exist or not exist? Does it have being or non-being? In terms of apprehensibility, is it in fact apprehensible?” [F.78.b]

He replied, “Reverend Lord! That is not the case!”

[The Lord Buddha] then said, “Śāradvatī­putra, if the nature of mind with which minds are endowed has neither existence nor non-existence, and if it is non-apprehensible, then Śāradvatī­putra, surely your question ‘Does this mind that is not the mind exist?’ is contestable. How can this reasoning be correct?”

The venerable Śāradvatī­putra then asked the Blessed One, “Reverend Lord! What is the nature of mind with which minds are endowed?”

He replied, “Śāradvatī­putra! That which is unchanging and without conceptual notions regarding all things is called the nature of mind with which minds are endowed.”

The venerable Śāradvatī­putra then asked the Blessed One, “Reverend Lord! Just as there are no changes and no conceptual notions regarding the actual mind, then are there no changes and no conceptual notions regarding actual physical forms, feelings, perceptions, formative predispositions, and consciousness? In the same vein, are there no changes and no conceptual notions regarding any [phenomena] at all, up to and including all formative predispositions? If that were the case, there would be no changes and no conceptual notions regarding all [attributes and attainments]. up to and including enlightenment.”

The Blessed One replied, “Śāradvatī­putra, that is right! There are no changes and no conceptual notions regarding any mind. There are no changes and there are no conceptual notions regarding any [phenomena], up to and including all formative predispositions, and similarly regarding [all the attributes and attainments], up to and including enlightenment. Śāradvatī­putra, this absence of change and absence of conceptual notions regarding all things is designated as the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the four applications of mindfulness which are correctly retained by skill in means. If you ask what these four are, [F.79.a] they may be described as follows:

(1) Great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body, without generating any apperceptions dependent on the physical body. Similarly, those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the outer body, continue to observe the physical body, without generating any apperceptions dependent on the physical body. Similarly, those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner and outer body combined, continue to observe the physical body, without generating any apperceptions dependent on the physical body.

(2) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to inner feelings, outer feelings, and combined inner and outer feelings, continue to observe feelings, without generating any apperceptions dependent on feelings.

(3) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner mind, the outer mind, and the combined inner and outer mind, continue to observe the mind, without generating any apperceptions dependent on the mind.

(4) Those who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to inner phenomena, outer phenomena, and combined inner and outer phenomena, continue to observe phenomena, without generating any apperceptions dependent on phenomena. [B8]

“Śāradvatī­putra, [F.79.b] if you ask how, with regard to the inner body, great bodhisattva beings continue to observe the physical body, when great bodhisattva beings are engaged in conduct, they are fully aware that they are engaged in conduct. When they are standing upright, they are fully aware that they are standing upright. When they are sitting, they are fully aware that they are sitting. When they are lying down, they are fully aware that they are lying down. In whatever ways the body changes its posture, they are fully aware of these. Śāradvatī­putra, it is in such ways that great bodhisattva beings who are diligent, alert and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body.

“Moreover, Śāradvatī­putra, great bodhisattva beings maintain alertness whether they are going out or returning back. They maintain alertness whether they are looking outwardly or looking introspectively. They maintain alertness whether they are bending or stretching their limbs; whether they are holding an outer patched robe, a waist cloth, or an alms bowl; and whether they are eating, drinking, chewing, tasting, waking up, resting, coming or going, [standing or] sitting, reclining or not reclining, and speaking or not speaking. They maintain alertness whether they are absorbed in meditation or arising from meditation. Śāradvatī­putra, it is in this way that when great bodhisattva beings practice the transcendent perfection of wisdom with regard to the inner body, they continue to observe the physical body. Furthermore, they do so without apprehending anything.

“Moreover, Śāradvatī­putra, they breathe in mindfully and breathe out mindfully. They are fully aware that when they inhale a long breath they are inhaling a long breath, and that when they exhale a long breath, they are exhaling a long breath. They are fully aware that when they inhale a short breath, they are inhaling a short breath, and that when they exhale a short breath, they are exhaling a short breath. Śāradvatī­putra, this resembles, for example, a potter or the skilled apprentice of a potter who is fully aware that when he is turning the wheel in a long whirl, he is turning the wheel in a long whirl, [F.80.a] and who is fully aware that when he is turning the wheel in a short whirl, he is turning the wheel in a short whirl. Likewise, Śāradvatī­putra, great bodhisattva beings breathe in mindfully and breathe out mindfully. When they are inhaling a long breath, they are fully aware that they are inhaling a long breath. When they are exhaling a long breath, they are fully aware that they are exhaling a long breath. When they are inhaling a short breath, they are fully aware that they are inhaling a short breath. When they are exhaling a short breath, they are fully aware that they are exhaling a short breath. Śāradvatī­putra, it is in such ways that great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body.

“Moreover, Śāradvatī­putra, great bodhisattva beings analyze this same physical body in terms of its material elements, considering that their bodies comprise the element of earth, the element of water, the element of fire, and the element of wind. Śāradvatī­putra, just as a skilled butcher of bulls or the skilled apprentice of a butcher of bulls slays a bull with a sharp instrument, cuts it into four parts, and then examines the quartered carcass as he stands or sits, in the same way, Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom also examine this same physical body in terms of its material elements, considering that it comprises the element of earth, the element of water, the element of fire, and the element of wind. Śāradvatī­putra, it is in this way that great bodhisattva beings who practice the transcendent perfection of wisdom with regard to the inner body, continue to observe the physical body. Furthermore, they do so without apprehending anything.

“Moreover, Śāradvatī­putra, great bodhisattva beings consider that this same body, from the soles of the feet upwards and the crown of the head downwards, is full of manifold impurities. They discern that this body comprises the hairs of the head, the hairs of the body, nails, epidermal skin, [F.80.b] inner skin, flesh, ligaments, bones, marrow, kidneys, heart, spleen, lungs, liver, stomach, intestines, sigmoid colon, genitals, urinary bladder, excrement, tears, sweat, adipose tissue, saliva, nasal mucous, pus, serum, odors, urine, brain tissue, and cerebral secretions. Śāradvatī­putra, this is just as when the grain bins of a householder farmer have been placed on either side of his doorway, filled with diverse grains‍—sesame, husked rice, beans, kidney beans, barley, wheat, lentils, unhusked rice, [other] grains [such as millet], and mustard‍—and an observant passer-by, on seeing them, would know that these are sesame, these are husked rice, these are beans, these are kidney beans, these are barley, these are wheat, these are lentils, these are unhusked rice, these are [other] grains [such as millet], and these are mustard. Śāradvatī­putra, in the same way, great bodhisattva beings discern that this very body, from the soles of the feet upwards and from the hair and the head downwards, is full of manifold impurities. As such, this body comprises the hairs of the head, the hairs of the body, and in the same vein, [all the aforementioned things], up to and including the brain tissue and cerebral secretions. Śāradvatī­putra, it is in this way that great bodhisattva beings who are diligent, alert, and mindful, after eliminating worldly covetousness and sadness without apprehending anything, with regard to the inner body, continue to observe the physical body. Furthermore, they should do so without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom.

“Moreover, Śāradvatī­putra, [F.81.a] the maturity of a great bodhisattva being who practices the transcendent perfection of wisdom also entails the four correct exertions. If you ask what these four are, Śāradvatī­putra, they may be described as follows:

(1) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed.

(2) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced.

(3) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed.

(4) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, be unforgotten, flourish and be fully cultivated. Furthermore, they do so without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the four supports for miraculous ability. If you ask what these four are, Śāradvatī­putra, they may be described as follows:

(1) Great bodhisattva beings imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the support for miraculous ability combining meditative stability of resolution with the formative force of exertion.

(2) Similarly, [imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of mind with the formative force of exertion.

(3) [Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of perseverance with the formative force of exertion.

(4) [Imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation], they should cultivate the support for miraculous ability combining meditative stability of scrutiny with the formative force of exertion.

“These too should be cultivated without apprehending anything. Śāradvatī­putra, [F.81.b] this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the five faculties. If you ask what these five are, Śāradvatī­putra, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These too should be cultivated without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the five powers. If you ask what these five are, Śāradvatī­putra, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These too should be cultivated without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the seven branches of enlightenment. If you ask what these seven are, Śāradvatī­putra, they comprise (1) the branch of genuine enlightenment that is recollection, (2) the branch of genuine enlightenment that is doctrinal analysis, (3) the branch of genuine enlightenment that is perseverance, (4) the branch of genuine enlightenment that is delight, (5) the branch of genuine enlightenment that is mental and physical refinement, (6) the branch of genuine enlightenment that is meditative stability, and (7) the branch of genuine enlightenment that is equanimity.

“[Bodhisattvas who are] imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the branch of genuine enlightenment that is recollection. Similarly, [bodhisattvas who are] imbued with renunciation, dwelling in solitude, maintaining detachment, and remaining in a state of cessation should cultivate the branch of genuine enlightenment that is doctrinal analysis, and the [other] branches of genuine enlightenment, comprising perseverance, delight, mental and physical refinement, meditative stability, and equanimity. [F.82.a] All these too should be cultivated without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails [the observance of] the noble eightfold path. If you ask what these eight aspects are, Śāradvatī­putra, they comprise (1) correct view, (2) correct thought, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These too should be cultivated without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails absorption in the three gateways to liberation by engaging in the understanding that all things are without duality. It further entails absorption in the four meditative concentrations, experiencing all things non-conceptually, without relishing the bliss of meditative concentration. It entails the absorption in the four immeasurable aspirations through acceptance that phenomena are non-arising. It entails absorption in the four formless meditative absorptions by understanding that the three world systems are non-apprehensible.

“It entails absorption in the eight aspects of liberation, without mind, the mental faculty, and mental consciousness. It entails absorption in the nine serial steps of meditative absorption by perceiving cyclic existence and nirvāṇa without duality. It entails absorption in the nine contemplations of impurity by engaging with all things as if they were a mirage. It entails absorption in the ten recollections, without the need for mindfulness and without the need for mentation. It entails absorption in the six aspects of perception by engaging with all things as if they were an illusion.

“Furthermore, it entails engagement in the ten kinds of knowledge by regarding all things, known and unknown, as the same. [F.82.b] It entails absorption in the three [modes of meditative stability], having realized that all things are naturally in absorption. It entails the meditations on the three faculties [enabling knowledge of all that is unknown, acquiring the knowledge of all things, and endowed with the knowledge of all things] by means of knowledge that is free from [the limitations] of past, present, and future. It entails the meditations on the [eight] sense fields of mastery by engaging in the cognition of a single modality, without differentiation, and it entails absorption in the [ten] sense fields of total consummation through acceptance of the nature of profound phenomena. All these absorptions, too, are cultivated without apprehending anything. Śāradvatī­putra, this is the maturity of a great bodhisattva being.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails those circumstances when bodhisattvas practice the transcendent perfection of wisdom [with regard to the eighteen aspects of emptiness]: In the emptiness of internal phenomena, the emptiness of external phenomena is not discerned. In the emptiness of external phenomena, the emptiness of internal phenomena is not discerned. In the emptiness of both external and internal phenomena, the emptiness of emptiness is not discerned. In the emptiness of emptiness, the emptiness of both external and internal phenomena is not discerned. In the emptiness of emptiness, the emptiness of great extent is not discerned. In the emptiness of great extent, the emptiness of ultimate reality is not discerned. In the emptiness of ultimate reality, the emptiness of conditioned phenomena is not discerned. In the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is not discerned. In the emptiness of unconditioned phenomena, the emptiness of the unlimited is not discerned. In the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is not discerned. In the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal is not discerned. In the emptiness of non-dispersal, the emptiness of inherent existence is not discerned. In the emptiness of inherent existence, the emptiness of all intrinsic defining characteristics is not discerned. In the emptiness of all intrinsic defining characteristics, the emptiness of all things is not discerned. In the emptiness of all things, the emptiness of non-apprehension is not discerned. In the emptiness of non-apprehension, the emptiness of non-entities is not discerned. In the emptiness of non-entities, the emptiness of essential nature is not discerned. In the emptiness of essential nature, the emptiness of the essential nature of non-entities is not discerned. In the emptiness of the essential nature of non-entities, the emptiness of essential nature is not discerned. Śāradvatī­putra, [F.83.a] great bodhisattva beings who practice the transcendent perfection of wisdom accordingly will engage in the maturity of great bodhisattva beings.

“Moreover, Śāradvatī­putra, the maturity of a great bodhisattva being also entails the completion of the ten powers of the tathāgatas by encouraging others to understand the teachings without relying on external conditions. These too should be cultivated without apprehending anything. It also entails the completion of the four assurances by elucidating [the teachings], without making assumptions with respect to oneself and others. These too should be cultivated without apprehending anything. It further entails the completion of the four kinds of exact knowledge by knowing, without making assumptions, that the vehicles of the śrāvakas and pratyekabuddhas have been rejected. These too should be cultivated without apprehending anything. It also entails the completion of great loving kindness by [understanding that] sentient beings are not sentient beings. This too should be cultivated without apprehending anything. It also entails the completion of great compassion by [understanding that] the self is not a self. This too should be cultivated without apprehending anything. It further entails the completion of the eighteen distinct qualities of the buddhas through freedom from thoughts associated with the two modes of awareness. These too should be cultivated without apprehending anything.

“It also entails the completion of the understanding of all phenomena, the understanding of the aspects of the path, and the understanding of omniscience by engaging with emptiness in all its finest aspects.173 These too should be cultivated without apprehending anything. It entails the completion of the six transcendent perfections by discerning [respectively] that thoughts of miserliness, degenerate morality, agitation, indolence, and distraction, as well as thoughts of stupidity, are non-entities. These too should be cultivated without apprehending anything.

“It also entails the completion of the six extrasensory powers, having resolved that all things neither come nor go. These too should be cultivated without apprehending anything. [F.83.b] It entails the completion of the five eyes, having discerned that all things are empty, signless, aspirationless, neither arising nor ceasing, and are neither subject to non-conditioning nor non-origination. These too should be cultivated without apprehending anything. It entails the completion of the major and minor marks, having aspired to [the realization] that all things are non-abiding. These too should be cultivated without apprehending anything.”

Then the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom proceed on the path to enlightenment, and how indeed do they enter into the maturity of the bodhisattvas? Can they not be overcome by anyone?”

The Blessed One replied, “Śāradvatī­putra, when great bodhisattva beings practice the transcendent perfection of wisdom, they do not make assumptions about the aggregate of physical forms. Similarly, they do not make assumptions about [the other aggregates], up to and including the aggregate of consciousness. They do not make assumptions about the sense field of the eyes, and similarly, they do not make assumptions about [the other sense fields], up to and including the sense field of the mental faculty. They do not make assumptions about the sense field of sights, and they do not make assumptions about [the other sense fields], starting from there and continuing up to the sense field of mental phenomena. Similarly, they do not make assumptions about the sensory element of the eyes, they do not make assumptions about the sensory element of sights, and they do not make assumptions about the sensory element of visual consciousness. And in the same vein, they do not make assumptions about the sensory element of the mental faculty, and they do not make assumptions about [the other sensory elements], up to and including the sensory element of mental phenomena.

“They do not make assumptions about the applications of mindfulness, and they do not make assumptions about [the other causal attributes], up to and including the noble eightfold path. They do not make assumptions about the transcendent perfection of generosity, and they do not make assumptions about the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, [F.84.a] they do not make assumptions about the ten powers of the tathāgatas, and likewise, they do not make assumptions about the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Similarly, they do not make assumptions about [their attainments], up to and including the fruit of having entered the stream, and they do not make assumptions about [their other attainments], up to and including arhatship. Similarly, they do not make assumptions about individual enlightenment, or about unsurpassed, genuinely perfect enlightenment. Śāradvatī­putra! If great bodhisattva beings flourish accordingly through the transcendent perfection of wisdom, they will proceed on the path to enlightenment and they will also enter into the maturity of the bodhisattvas. They cannot be overcome by anyone!

“Moreover, Śāradvatī­putra, if great bodhisattva beings who abide in the transcendent perfection of wisdom, and then perfect the gnosis of omniscience, are endowed with that cognition, they will never fall into the lower realms of existence, and they will never be belittled among human beings. They will never become impoverished, and if they do possess a corporeal form, they will not174 acquire a body that is censured by the worlds of humans, gods, and antigods.”

Then, the venerable Śāradvatī­putra asked the Blessed One as follows: “Reverend Lord! If great bodhisattva beings are endowed with the cognition whereby they would never regress into the lower realms of existence and never be censured by the worlds of gods, humans, and antigods, what is that cognition?”

The Blessed One replied, “Śāradvatī­putra! If great bodhisattva beings are endowed with that cognition, in the world systems of the eastern direction, which are as numerous as the sands of the River Ganges, they will perceive tathāgatas, arhats, and genuinely perfect buddhas‍—as numerous as the sands of the River Ganges‍—and they will listen to the sacred teachings from them. [F.84.b] They will also perceive the community of the śrāvakas and the community of the bodhisattvas who are associated with those lord buddhas, and they will also perceive the arrays of the enlightened attributes of the buddhafields. If great bodhisattva beings are endowed with that cognition, they do not maintain notions regarding the buddhas, they do not maintain notions regarding the bodhisattvas, they do not maintain notions regarding the śrāvakas, they have no notions regarding the pratyekabuddhas, they have no notions regarding self, they have no notions regarding non-self, and they have no notions regarding the buddhafields.

“If great bodhisattva beings are endowed with that cognition, they do practice the transcendent perfection of generosity, but they do not apprehend that generosity, and then they also practice the transcendent perfection of wisdom, but they do not apprehend that transcendent perfection of wisdom. If they are endowed with such cognition, they practice the applications of mindfulness, without apprehending the applications of mindfulness. In the same vein, they practice the eighteen distinct qualities of the buddhas, without apprehending the distinct qualities of the buddhas. Śāradvatī­putra! If great bodhisattva beings are endowed with that cognition, they bring all phenomena to perfection, and they are aware that they do not make assumptions about all these phenomena.

“So it is, Śāradvatī­putra, that great bodhisattva beings who practice the transcendent perfection of wisdom, who wish to pursue the path to enlightenment, and who wish to enter into the maturity of the bodhisattvas should have no opportunities to indulge in physical, verbal, and mental actions that are tainted with the inadmissible transgressions.”

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! What are the physical actions that are tainted with the inadmissible transgressions, which great bodhisattva beings might have? What are the corresponding verbal actions, and what are the corresponding mental actions?”

The Blessed One then addressed the venerable Śāradvatī­putra as follows: [F.85.a] “Śāradvatī­putra, when great bodhisattva beings think, ‘This is the body on the basis of which the self is to be apprehended as the body,’175 or similarly, ‘This is the speech [on the basis of which the self is to be apprehended as speech],’ or ‘This is the mind on the basis of which the self is to be apprehended as the mind,’ Śāradvatī­putra, all that denotes physical actions, verbal actions, and mental actions that are tainted with the inadmissible transgressions. However, Śāradvatī­putra, great bodhisattva beings who practice the transcendent perfection of wisdom do not at all apprehend the physical body [and so forth]. Śāradvatī­putra, if great bodhisattva beings who practice the transcendent perfection of wisdom were to apprehend the physical body [and so forth], and in doing so were to generate through their body, speech, or mind thoughts of miserliness, and if they were to generate thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity, then, Śāradvatī­putra, one should know that they would not be great bodhisattva beings.

“Śāradvatī­putra, if great bodhisattva beings practice the transcendent perfection of wisdom, they will purify the negativity of body, and if they also purify the negativity of speech, and purify the negativity of mind, it follows that those great bodhisattva beings who practice the transcendent perfection of wisdom will refine the path to enlightenment, and correctly enter into the maturity of the bodhisattvas.”

Then, the venerable Śāradvatī­putra asked the Blessed One, “Reverend Lord! How do great bodhisattva beings purify the negativity of body? Similarly, how do they purify the negativity of speech and mind?”

The Blessed One replied, “Śāradvatī­putra, whenever great bodhisattva beings [F.85.b] do not apprehend the physical body and do not apprehend speech and mind, then, Śāradvatī­putra, these great bodhisattva beings continue to pursue the paths associated with the ten virtuous actions, from the time when they first begin to set their mind on enlightenment. They never develop the mindsets of the śrāvakas and pratyekabuddhas, but they do indeed develop great compassion at all times for the sake of all sentient beings.

“Accordingly, Śāradvatī­putra, I say that great bodhisattva beings who practice the transcendent perfection of wisdom will purify the negativity of body. Similarly, I say that they will purify the negativity of speech and mind. Śāradvatī­putra, so it is that great bodhisattva beings who practice the transcendent perfection of wisdom refine the path to enlightenment, and also enter into the maturity of the bodhisattvas.”